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Title: A Treatise of Witchcraft
Author: Alexander Roberts
Release Date: December 3, 2005 [eBook #17209]
[Most recently updated: March 17, 2021]
Language: English
Produced by: Louise Hope, Feorag Nicbhride and the Online Distributed Proofreading Team
*** START OF THE PROJECT GUTENBERG EBOOK A TREATISE OF WITCHCRAFT ***
[Transcriber's Note:
Spelling and punctuation are as in the original text, except for clear
typographic errors. These are noted at the end of the e-text, along with
problems in Greek transcription.
Characters that could not be represented in the latin-1 character set
are shown as:
[oe] oe ligature
[e,] "e caudata": equivalent to æ or ae
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Greek has been transliterated and shown between +marks+.]
* * * * *
A
Treatise of Witchcraft.
Wherein sundry Propositions are laid
downe, plainely discouering the wickednesse of that
damnable Art, with diuerse other speciall points
annexed, not impertinent to the same, such as ought
diligently of euery Christian to be considered.
_With a true Narration of the Witch-crafts_
which _Mary Smith_, wife of _Henry Smith_ Glouer,
did practise: Of her contract vocally made between the
Deuill and her, in solemne termes, by whose meanes she hurt
sundry persons whom she enuied: Which is confirmed
by her owne confession, and also from the publique Records
of the Examination of diuerse vpon their oathes: And
_lastly, of her death and execution, for the same;_
_which was on the twelfth day of Ianuarie_
_last past_.
By ALEXANDER ROBERTS B.D. and Preacher of Gods
Word at _Kings-Linne_ in _Norffolke_.
EXOD. 22. 18.
_Thou shalt not suffer a Witch to liue._
Impium est a nos illis esse Remissos, quos c[oe]lestis Pietas,
Non Patitur impunitos: Alarus Rex apud Cassiodorum.
_LONDON_,
Printed by N.O. for SAMVEL MAN, and are to be sold at his
Shop in Pauls Church-yard at the signe of the Ball.
1616.
* * * * *
* * * * *
* * * * *
¶ To the right Worshipful Maister
_Iohn Atkin Maior, the Recorder_
and Aldermen, and to the Common
Counsaile, Burgesses and Inhabitants of
_Kings Linne in Norffolke_,
Grace and Peace.
_Right Worshipfull_:
In these last dayes, and perillous times, among the rest of those
dreadfull euills, which are fore-told should abound[a] in them, a close
& disguised contempt of religion may be iustly accounted as chiefe,
which causeth and bringeth vpon men all disastrous effects, when
although it be shadowed with a beautifull Maske of holines, faire
tongued: yet false-harted,[b] _professing they know God, but in works
deny him_. And among these there be two especiall sorts; the one, who
entertaining a stubborne, and curious rash boldnes, striue by the
iudgem[~e]t of reason, to search ouer-deeply into the knowledge of those
things which are farre aboue the reach of any humane capacitie. And so
making shipwracke in this deep and vnfoundable Sea, ouerwhelme
themselues in the gulfe thereof. The other kind is more sottish, dull,
and of a slow wit, and therefore ouer-credulous, beleeuing euerie thing,
especially when they be carried by the violent tempest of their desires,
and other vngouerned affections; and among these the diuell vsually
spreadeth his netts, as assured of a prey, wayting closely if hee can
espie any, who either grow discontented and desperate, through want and
pouerty, or be exasperated with a wrathfull and vnruly passion of
reuenge, or transported by vnsatiable loue to obtaine some thing they
desire; and these hee taking aduantage, assaulteth with golden and
glorious promises, to performe vnto them the wishes of their owne
hearts; the drift whereof is (hee being as at the first incased in a
subtile Serpents skinne) onely to enthrall and invassall them slaues to
himselfe. The first of these mentioned, are slie and masked Atheists,
who ouer-shadow their secret impiety, loose and dissolute behauiour with
some outward conformitie and shew of religion, snatching (as they
thinke) a sufficient warrantize thereof from those disorders they
obserue among men, and therfore passe vncensured, hauing a ciuill, but
dissembled carriage. The second be Sorcerers, Wisards, Witches, and the
rest of that ranke and kindred: no small multitude swarming now in the
world, yet supposed of many, rather worthy pitty then punishment, as
deluded by fantasies, and mis-led, not effecting those harmes wherewith
they bee charged, or themselues acknowledge. But considering they be
ioyned and linked together with Satan in a league (the common and
professed enemy of mankinde) and by his helpe performe many subtile
mischieuous actions, and hurtfull designes, it is strange that from so
great a smoake arising, they neither descrie nor feare some fire. And
therefore, in respect of these, I haue at your appointment and request
(for whom I am most willing to bestow my best labours and euer shall be)
penned this small Treatise, occasioned by the detection of a late witch
among you, whose irreligious care, and vnwearied industry, is not to be
defrauded of deserued commendation, and by mature deliberation, and
descreete search, found out her irreligious and impious demeanour, and
also discouered sundry her vnnaturall and inhumane mischiefes done to
others, whereof being conuicted, she was accordingly sentenced, and did
vndergoe the penalty iustly appointed, and due by Law vnto malefactors
of that kinde. After all which, you kindled with a holy zeale of the
aduauncement of Gods glorie, and giuing satisfaction to euery one
howsoeuer affected, intermitted no meanes, vsing therein the labour of
your carefull Ministers (willingly offering themselues in this holy
seruice) whereby she might be broght (as one conuerted in the last
houre) to the sight & acknowledgement of her heinous sins in generall,
& particularly of that of witchcraft, confessing the same, & by true
repentance, and embracing of the tender mercies of God in Christ Iesus
saue her soule (who refuseth no true and vnfained conuert at any time.)
And hee gratiously blessing these religious endeuors of yours,
vouchsafed to second the same with a happy and wished for euent, which
(as I hope) shall appeare manifestly in the following Treatise vnto all
those who are not fondly, & without cause, too much wedded to their owne
conceits: And thus, desiring GOD most humbly to confirme and strengthen
you in his truth, which euer you haue loued, and is your due praise, and
shall be at the last an honour vnto you: I rest
_Your Worships in all Christian duty_
_to be commaunded,_
A. ROBERTS.
[Footnote a: _2 Timoth. 3. 5._]
[Footnote b: _Titus 1. 16._]
To the Reader.
Christian Reader, I haue vpon occasion penned this short discourse, and
that of such a subject wherewith not being well acquainted, am enforced
to craue some direction from those, whose names you shall finde
remembred in the same: (that I be not vnthankefull vnto those from whom
I receiue instruction) and haue in former time, and latter dayes, taken
paines in searching out, both the speculatiue, and practique parts of
this damnable Art of Witchcraft, a dangerous and seducing inuention of
Sathan, who from the Arcenals, and Magisins store-houses of his ancient
and mischieuous furniture, hath not spared to affoord all helpe, and the
best Engines for the subuerting of soules, pliable to his allurements:
and to this end, beside a plaine narration of fact in this case
committed and confessed, (least the Treatise should be too bare and
naked) I haue added thereunto a few Propositions, agreeing to such a
subiect matter, manifesting some speciall poynts not altogether
impertinent in my opinion, nor vnworthy of due consideration: I know
mine owne wants, and do as willingly acknowledge them: One more
experienced, and of greater leasure, and better health, had beene fitter
for the opening and discouering of so deepe a mystery, and hidden secret
of Iniquity, as this is; and haply hereafter may be willing to take that
taske in hand: yet herein thou shalt finde something not vsuall: A
manifest contract made with the Diuell, and by the solemne tearmes of
a league, which is the ground of all the pernitious actions proceeding
from those sorts of people, who are, haue beene, and shall be
practioners in that cursed and hellish Art. And yet no more then she,
that Witch of whom in this relation we do speake, hath of her owne
accord, and voluntarily acknowledged after conference had with me, and
sundry learned and reuerend Diuines, who both prayed for her conuersion,
carefully instructed her in the way to saluation, and hopefully rescued
her from the Diuell, (to whom she was deuoted, and by him seduced) and
regained her to God, from whom she was departed by Apostacie. And in
this so Christian and holy action were the continuall paines of
{ Thomas Howes.
{ Thomas Hares.
Maister { Iohn Man.
{ William Leedes.
{ Robert Burward.
{ William Armitage.
_And of these in the day of execution (which she in no wise would
condiscend vnto should be deferred, though offered repriuall vpon hope
that more might haue beene acknowledged) being very distemperate,
neuerthelesse some accompanied her to the place, and were both eye and
eare-witnesses of her behauiour there, seeing and hearing how she did
then particularly confesse her confederacy with the Diuell, cursing,
banning, and enuy towards her neighbours, and hurts done to then,
expressing euery one by name, so many as be in the following discourse,
nominated, and how she craued mercy of God, and pardon for her offences,
with other more specialties afterward expressed. And thus I end, taking
my leaue, and commending thee to the gracious guidance and preseruation
of our good God in our blessed Sauiour Christ Iesus._
Thine euer in the Lord,
A. ROBERTS.
* * * * *
A TREATISE OF THE
CONFESSION AND
EXECVTION OF _MARY SMITH,
CONVICTED OF WITCHCRAFT_,
and condemned for the same: of her contract vocally
& in solemne tearmes made with the Diuell;
by whose meanes she hurt sundry persons whom
she enuied, with some necessary Propositions added
thereunto, discouering the wickednesse of that damnable
Art, and diuers other speciall poynts, not
impertinent vnto the same, such as ought
diligently of euery Christian to
bee considered.
There is some diuersitie of iudgement among the learned, who should be
the first Author and Inuenter of Magicall and curious Arts. The most
generall occurrence of opinion is, that they fetch their pedigree from
the [a]_Persians_, who searching more deeply into the secrets of Nature
then others, and not contented to bound themselues within the limits
thereof, fell foule of the Diuell, and were insnared in his nets.
[Footnote a: _Augustinus de diuinatione Dæmonum: & de Ciuitate
Dei. lib. 7. cap. 35. Plinius historia naturalis lib. 30. cap. 1._]
And among these, the publisher vnto the world was _Zoroaster_, who so
soone as he by birth[b] entred the world, contrary to the vsuall
condition of other men, laughed (whereas the beginning of our life is a
sob, the end a sigh) and this was ominous to himselfe, no warrantise for
the enioying of the pleasures of this life, ouercome in battell by
_Ninus_[c] King of the _Assirians_, and ending his dayes by the stroake
of a thunder-bolt, and could not, though a famous Sorcerer, either
fore-see, or preuent his owne destinie. And because he writ many bookes
of this damnable Art, and left them to posterity, may well be accounted
a chiefe maister of the same. But the Diuell[d] must haue the
precedencie, whose schollers both he and the rest were, who followed
treading in his steps. For he taught them South-saying, Auguration,
Necromancie, and the rest, meere delusions, aiming therein at no other
marke, then to with draw men from the true worshipping of God. And all
these pernitious practises are fast tied together by the tailes, though
their faces looke sundry wayes; and therefore the Professors thereof are
stiled by sundry names, as Magitians, Necromancers, Inchanters, Wisards,
Hagges, Fortune-tellers, Diuiners, Witches, Cunning Men, and Women, &c.
Whose Art is such a hidden mystery of[e] wickednesse, and so
vnsearchable a depth of Sathan, that neither the secrets of the one can
be discouered, nor the bottome of the other further sounded, then either
the practisers thereof themselues by their owne voluntary confessions
made, or procured by order of Iustice (according to the manner of that
Countrey where they be questioned) haue acknowledged, or is manifested
by the sundry mischiefes done of them vnto others, proued by impartiall
testimonies vpon oath, and by vehement presumptions confirmed, or else
communicated vnto vs in the learned Treatises, and discourses of ancient
and late Writers gathered from the same grounds. And[f] although this
Hellish Art be not now so frequent as heretofore, since the Pagans haue
beene conuerted vnto Christianity, and the thick fogges of Popery
ouer-mantling the bright shining beames of the Gospel of _Iesus Christ_
(who came to dissolue the workes of the Diuell _.1. Ioh. 3. 8._) and
were by the sincere and powerfull preaching therof dispersed; yet
considering these bee the last times, dayes euill & dangerous, fore-told
that should come, _2. Tim. 3. 1._ in which iniquity must abound, _Mat.
24. 12._ and as a raging deluge ouer-runne all, so that Faith shall
scarce be found vpon earth, _Luk. 18. 8._ and the Diuell loosed from his
thousand yeares imprisonment, [g]_Reuel. 20. 3._ enraged with great
wrath walketh about, and seeketh whom he may deuoure _.1. Pet. 5. 8_.
Because he knoweth hee hath but a short time, _Reu. 12. 12._ Before I
enter into the particularity of the narration intended, it shall be
materiall to set downe some generall propositions, as a handfull of
gleanings gathered in the plentifull haruest of such learned men, who
haue written of this argument, whereby the erronious may be recalled,
the weake strengthened, the ignorant informed, and such as iudge aright
already, confirmed: and among many other these as chiefe, all which you
shall see exemplified in the following Discourse.
[Footnote b: _Augustinus de Ciuitate Dei. lib. 21. cap. 14._]
[Footnote c: _Iustinus in Epitome Trogi Pompeij. lib. 1._]
[Footnote d: _Lactantius de origine erroris. lib. 2. cap. 17_.
And citeth the testimony of _Sibilla Erithræa_ for proofe hereof.
_Gratianus Decretorum part. 2. causa 26 quæst. 2. Canone sine
saluatore, & inuentas esse has artes_ +pros ap..ên eleeinôn
anthrôpôn tôn rhadiôs hupokleptomenôn eis tauta hupo tou
diabolou.+ _affirmat Cedrenus in historiæ compendio._]
[Footnote e: _Probationes ex quibus legitim[~u] est Iudicia fieri,
tres necessariæ planè dici & indubitatæ possunt 1ª veritas notorij
& permanentia facti. 2ª confessio voluntaria eius qui reus factus
est, atque peractus. 3ª certorum testium firmorumque testimonium:
his & 4ª addi potest violentæ præsumptiones de Rodinus de
D[e,]monomania lib. 4. cap. 2.3.4._]
[Footnote f: The Oracles of the Pagans in all places of the world,
wh[~e] CHRIST was borne, were silenced, and the Diuell became
mute: so that _Augustus C[e,]sar_ demanding of _Apollo_ by his
messengers, sent to _Delphos_, had this answer returned, +pais
hebraios keletai+ &c. in sence thus much, _An Hebrue Childe
commandeth me to leaue this place, and returne againe to hell._
From hence therefore you must depart from our Altars, without
resolution of any questions propounded. _Eusebius de præparatione
Euangelica, lib. 5. cap. 8. Theodoretus de Græcorum affectionum
curatione qui est de oraculis +meta tên tou sôtêros hêmôn
epiphaneian apedrasan hoi tênde tên exapatên tois anthrôpois
prospherontes+, Vide & Suidam in Augusto, & Athanasium de
incarnatione verbi._]
[Footnote g: _De hac ligatione & solutione Diaboli plenissimè
August. de Ciuitate Dei, lib. 20 cap. 8._]
_The first Proposition._
It is a _Quære_, though needlesse, whether there be any Witches: for
they[a] haue some _Proctors_ who plead a nullitie in this case, perswade
themselues, and would induce others to be of the same minde, that there
be no Witches at all: but a sort of melancholique, aged, and ignorant
Women, deluded in their imagination; and acknowledge such things to be
effected by them, which are vnpossible, vnlikely, and they neuer did;
and therefore Magistrates who inflict any punishment vpon them, be
vnmercifull and cruell Butchers. Yet by the way, and their good leaue,
who take vpon them this Apology, all who are conuented vpon these
vnlawfull action, are not strucken in yeares; but some euen in the
flower of their youth be nuzled vp in the same, and convicted to
be practisers thereof; neither be they ouerflowed with a blacke
melancholique humor, dazeling the phantasie, but haue their
vnderstandings cleere, and wits as quicke as other: Neither yet be they
all women, though for the most part that sexe be inclinable thereunto:
(as shall afterward be shewed, and the causes thereof) but men also on
whose behalfe no exception can be laid, why any should demurre either of
their offence or punishment for the same. Wherefore for this point, and
confirmation of the affirmatiue, wee haue sundry pregnant and euident
proofes.
[Footnote a: _Wierus de magor[~u] infamium p[oe]nis lib 6. cap.
17.18 19 20 21 22 23 24 &. 27. & de Lamijs lib 3. cap 7. & de
lamiarum impotentia._ But this position commeth from another as
dangerous, euen Infidelity denying that there be any Diuel, but
in opinion; which was the doctrine of _Aristotle_, and the
Peripatetique Philpsophers. _Pomponatius de incarnationibus
Binfeldius de confessionibus maleficorum_]
First testimonies Diuine and Humane: Diuine of _God_ himselfe in his
word,[b] left for our instruction in all dogmaticall truth, reproofe and
confutation of falshood in opinions, correction for the reforming of
misdemeaners in conuersation, doctrine for the guidance of euery estate
Politicall, Ecclesiasticall, Oeconomicall. _2. Timoth. 3. 16._ Therefore
expressely, _Thou shalt not suffer a Witch, to liue, Exod. 22. 18._[c]
but to bee executed in the same day wherein she is conuicted, and this
was a custome obserued by the ancient Fathers. And _Deuteronomy 18.
10.11._ there is a blacke Bill set downe[d], and registred of sundry
kinds of these slaues of Sathan, all condemned, and God addeth in the
same place the reasons of this his seuere and sharpe iudgement against
them. First, because they are an abhomination vnto him. Secondly, he
determineth vtterly to destroy all such, and giueth his people the
Israelites an example thereof in the Canaanites, whom their Land spewed
out. Thirdly, for that he requireth all who belong vnto him, to be pure,
vndefiled and holy, not stained with impieties, for they are bound vnto
him by couenant in obedience. Fourthly such were the Heathen, strangers
from God, blinded in their dark vnderstanding, without sauing knowledge,
with whom the Israelites, a chosen and peculiar nation, enioying his
lawes and statutes, must haue no familiarity. Further, the woman of
_Endor_ acknowledgeth herselfe to be one of the rank. _1. Sam. 28. 9_.
And _Iesabel_, mother of _Iehoram_, is in plaine tearmes stiled a Witch.
_2. King. 9. 22._ who is [e]supposed to haue brought this Art, and the
Professors thereof into _Samaria_, which there continued for the space
of sixe hundred yeares. Insomuch that it was rife in common speech, when
any would reproach another, to doe the same in this forme; _Thou art a
Samaritan, and hast a Diuell_ (a familiar spirit) which the malicious
Iewes, not abiding his heauenly and gracious doctrine, obiected to
Christ Iesus our blessed Sauiour, _Ioh. 8. 48_. The holy Apostle
reprouing the _Galathians_ for their sudden Apostasie and back-sliding
from the Gospell so powerfully preached vnto them and with so great
euidence of the spirit, as though Christ had bin crucified before their
eyes, doth it in no other termes than these, _Who hath bewitched you?_
_Gal. 3. 1_. And afterward, _Cap. 5. 20._ marshalleth Witch-craft among
the workes of the flesh: In both which places the names are taken from
the seducements and illusions of Inchanters, who astonish the mindes,
and deceiue the senses of men, and all that by vertue of a contract
passed betwene them and the Diuell. Other like proofes may be added to
these alledged, _Leuit. 20. 6._ _Micah 5. 12._ _Nahum 3. 4_. Now then
when God affirmeth there be such, whose words are truth, shall man dare
once to open his mouth, and contradict the most righteous?
[Footnote b: +Didaskalia+
+elenchos+
+epanorthôsis+
+paideia+.]
[Footnote c: _Philo in libro de legibus specialibus._]
[Footnote d: _Vide Paulum Phagium in annotationibus, & Chaldaicam
Paraphrasin in cap. 18. & 19. Leuitici._]
[Footnote e: _Bodinus in confutatione opinionum Wieri._]
Concerning humane witnesses, they be almost infinite; and therefore it
shall be sufficient to produce some few, choyce, and selected: [f] The
second Councell of _Constantinople_ held and gathered together in the
Imperiall palace, of two hundred seuen and twenty learned and reuerent
Bishops, nameth sundry sorts of such Sorcerers, and censureth their
actions to be the damned practises of the Pagans, and decreeth all the
Agents therein excommunicated from the Church and society of Christian
people, adding the motiue reason of this their determined sentence, from
the Apostle, _2. Cor. 6. 14_. For righteousnesse hath no fellowship with
vnrighteousnesse, neither is there communion of light with darknesse,
nor concord with Christ and Belial, nor the beleeuer can haue part with
an Infidell. And [g]_Chrysostome_ sharply reproueth all such, and those
who aduise with them vpon any occasion, confuting the reasons which they
take to be sufficient warantise of their doings. As among the rest they
will pretend, Shee was a Christian woman who doth thus charme or
inchant; and taketh no other but the name of God in her mouth, vseth the
words of sacred Scripture. To this that holy Father replieth, Therefore
she is the more to be hated, because shee hath abused and taken in vaine
that great and glorious name, and professing herselfe a Christian, yet
practiseth the [h]damnable Arts of miscreant and vnbeleeuing Heathen.
For the Diuels could speake the name of God, and neuerthelesse were
still Diuels; and when they said vnto Christ, they knew who he was, the
holy one of God, &c. _Mar. 1. 24.25._ their mouthes were stopped, he
would no such witnesse, that wee should learne, not to beleeue them when
they say the truth: for this is but a bait, that wee might afterward
follow their lies. There is much mention made of these, both in the
Ciuill and [i]Canon Lawes, and diuersitie of punishment alotted out for
them; so that none can doubt but that there hath beene, and are such.
I might remember vnto you the authority of _Clemens Romanus_ in his
Recognitions, and those Constitutions which are fathered vpon the
Apostles; but their credit is not so great, that they may without
exception be impannelled vpon this Iury, for they haue long since been
chalenged of [k]insufficiencie.
[Footnote f: _Cap 61. congregata est hac synodus sib Iustiniano
qui vocatus est +rhinotmêtês+, in qua erant Episcopi, 227.
Balsamon in suis ad eum Commentarijs, & vocata est synodus in
Trullo erat autem +ho trullos+ Secretarium palatij quia in eo fuit
celebrata, eam aut[~e] +pentekên+ vocat Balsamon quasi Quintisextã
dicas quia quod quinte & sexta synodis deerat (septem enim
recipiunt Græci) hæc expleuit, Nomenclator Græcorum dictionum quæ
apud Harmenopulum occurrunt in sui iuris Promptuario._]
[Footnote g: This testimony of _Chrysostome_ is cited by
_Balsamon_, in his exposition vpon that Chapter of the Councell
before alleaged, to which may be added other of the same holy
Bishop in his 9 _Homily_ vpon the Epistle to the _Colossians_,
& his 6 Sermon against the _Iewes_.]
[Footnote h: _Superstitio tãto peior est quãto plura miscentur
bona, quoniã vnde debeat honorari Deus honoratur Diabolus. _Ioh.
Gerson_ in Trilogio Astrologiæ Theologisatæ propositione 21._]
[Footnote i: _Vide Phothi[~u] Patriarchã Constantinopolitan[~u] in
nono Canone titulo 13. cap. 19_]
[Footnote k: _Ierome_ in his Apology against _Ruffinus._ and
_Eusebius_ alloweth but one only Epistle of his, _Histor.
Ecclesiast. 2. cap. 16_. _Gratianus distinct. 15._ _Epiphanius
contra Audianos._]
Among the Gentiles, when these so qualitied persons did swarme, and were
accounted of high esteeme, there be reckoned vp whole troopes of this
blacke guard of the Diuell; As [l]_Circe_ whom _Homer_ reporteth to haue
turned _Vlysses_ Companions into Wolues, Lyons, Swine, &c. by her
Inchantments, insauaging and making them beast-like and furious.
_Medea_[m] famous in this kinde, for she murthered by Witch-craft
_Glauca_ in the day of her marriage, who enioyed _Iason_ her loue.
And[n] the Mortars of these two, wherein they stamped their Magicall
drugges, were for a long time kept in a certaine mountaine, and shewed
as strange monuments to those who desired a sight of them. For[o] the
Diuel furnisheth such with powders, oyntments, hearbes, and like
receipts, whereby they procure sicknesse, death, health, or worke other
supernaturall effects. Of the same profession were [p]_Simotha_,
[q]_Erictho_, [r]_Canidia_, and infinite others beside, whose damnable
memory deserueth to be buried in euerlasting obliuion.
[Footnote l: _Homer. odissea 10, +pharmakois alliôse+
Eustathius._]
[Footnote m: _Euripides in Medea. Ouidius Metamorph. lib. 7.
Pindarus Pythonum Idillio 4. Apollonius Argonauticorum lib. 4º._]
[Footnote n: _Scholiastes Theocriti Idil 2_ +en tô selênaiô orei
deiknuousi tous mêdeias kai Kirkês hormous en hois ekopten ta
phrarmaka+.]
[Footnote o: _Remigius demonolatriæ lib. 1. cap 2._]
[Footnote p: _Theocritus in_ +pharmakeutria+ _Idil. 2._]
[Footnote q: _Lucan. Pharsalibus lib. 6._]
[Footnote r: _Horatius_ +Erodô+ _lib. 5._]
But because the reports of these may seeme to carry small credit, for
that they come from Poets, who are stained with the note of licentious
[s]faining, and so put off as vaine fictions; yet seeing they deliuer
nothing herein but that which was well knowne and vsuall in those times
wherein they liued, they are not slightly, and vpon an imagined conceit,
to be reiected: for they affirme no more then is manifest in the records
of most approued Histories, whose essence is and must be [t]truth, [u]as
straightnesse of a rule, or else deserue not that title. In which wee
reade of [x]_Martiana_, [y]_Locusta_, [z]_Martha_, [aa]_Pamphilia_,
[bb]_Aruna_, _&c._ And not to insist vpon particulars, there bee
infinite numbers ouerflowing euen in these our[cc] dayes, since the
sinceritie of Christian Profession hath decreased, and beene in a sort
ecclipsed in the hearts of men: for the period of the continuance
thereof (after it be once imbraced) in his first integrity, either for
zeale of affection, or strictnesse of discipline, hath beene by some
learned Diuines[dd] obserued, to bee confined within the compass of
twenty yeares; and then afterward by degrees, the one waxed cold, and
the other dissolute: which being so, it is not to be maruelled though
the Diuell now begin to shew himselfe in these his instruments, as
heretofore, though he cannot in the same measure, in respect of those
sparkes of light which yet shine amongst vs. But of this so much now,
because I shall haue afterward occasion further to enlarge this poynt.
[Footnote s: _Pictoribus atque Poetis quidlibet audiendi semper
fuit æqua potestas._]
[Footnote t: +kathaper empsuchou sômatos tôn spheôn exairetheisôn
akreionas to holon: houtôs ex historias ean arês tên alêtheian, to
kataloipomenon autês, anateles gignetai diêgêma+ _Polib.
historiarum lib. 12._]
[Footnote u: _Timaus_ +Kaionos idiotês eutheia+.]
[Footnote x: _Tacitus Annal. lib. 2._]
[Footnote y: _Idem annal. lib. 12 & 13 & Suetonius in Claudio
c. 33._]
[Footnote z: _Plutarchus in Mario._]
[Footnote aa: _Apuleius._]
[Footnote bb: _Munsterus Cosmographiæ lib. 2._]
[Footnote cc: _Remigius_, a iudge in these cases reporteth of 900
executed in Lorayne for this offence of Witch-craft in the time of
his gouernement.]
[Footnote dd: _Lutherus in Genesin._]
Againe, the policie of all States[ee] haue prouided for the rooting out
of these poysonfull Weedes, and cutting of these rotten and infected
members; and therefore infallibly prouing their existence and being: for
all[ff] penall lawes looke to matters of fact and are made to punish for
the present, and preuent in future, some wicked actions already
committed. And therefore _Solon_ the Athenian making statutes for the
setling of that Common-wealth, when a defect was found, that he omitted
to prouide a cautelous restraint, and appoint[gg] answerable
punishm[~e]t for such who had killed their parents, answered, He neuer
suspected there were or would be any such. Wherefore to confirme the
position set downe, God doth not threaten to cast away his people for
murther, incest, tyranny, &c. But Sorcery, _Leuit. 20. 6_. And _Samuel_
willing to shew _Saul_ the grieuousnesse of his disobedience, compareth
it to witch-craft, _1. Sam. 15. 23_. The Holy Ghost also manifesting how
highly God was displeased with _Manasses_, maketh this the reason,
because hee gaue himselfe to Witch-craft, and to Charming, and to
Sorcery, and vsed them who had familiar spirits, and did much euill in
the sight of the Lord to anger him, _2. Chro. 33. 6_. And for this
offence were the ten tribes of Israell led into captiuitie, _2. King.
17. 17._ [hh]The twelue Tables of the Romans (the ancientest law they
haue) by a solemne Embassage (sent for that purpose) obtained from
_Athens_, & accounted as a Library of knowledge, do both make mention of
such malefactors, & decree a penaltie to be inflicted vpon them.
[ii]_Constantius_ and _Constantinus_ thinke them worthy of some vnusuall
death, as enemies of mankinde, strangers from nature: [kk]and _Iulius
Paulus_ distinguishing the punishment according to the different
qualitie of the offenders, pronounceth out of the then receiued
opinions, that the better sort found guilty, were to dye (not
determining the manner) those of meaner condition either to bee
crucified, or deuoured of wilde beasts.
[Footnote ee: _Binfeldius de confessionibus maleficorum_, calleth
this reason a most strong & conuincing argument.]
[Footnote ff: _Ex malis moribus bonæ nascuntur leges._]
[Footnote gg: _Diogenes Laertius lib. 1. de vitis Philosophorum in
Solone. Cicero in Oratione pro Roscio Amerino._]
[Footnote hh: Of these 12. Tables _Liuie_ in the 3 booke of his
first Decad. _Dionysius Halicarnasseus_ 10 Booke of his History, &
_Iohannes Rosimus_ most fully in the 6 chapter of his 8 booke of
Roman antiquities. _Liuius._ _Plinius lib. 34. cap. 5._ _Cicero de
legibus, lib. 2. & de orato primo_.]
[Footnote ii: _Cod. lib. 9. titul. 18. lege multi magicis
actibus._]
[Footnote kk: _Sententiarum receptarum lib. 5. cap. 25. ad legem
Corneliam de sicarijs & maleficis. Paulus Iurisconsultus._]
Our ancient Saxon Kings before the [ll]Conquest, haue in their
municipall Lawes apparantly demonstrated what they conceiued of these so
dangerous and diuellish persons. _Alucidus_ keepeth the expresse words
of God; _F[oe]minas sagas_ _ne sinite viuere_. Suffer not women Witches
to liue. _Gunthrunus_ and _Canutus_ will haue them, being once
apprehended (that the rest of the people might bee pure and vndefiled)
sent into banishment, or if they abide in the kingdome (continuing their
lewd practises) executed according to desert. So _Athelstane_, if they
be conuicted to haue killed any, &c. And how the present estate standeth
affected toward them, the sundry strict statutes in this case prouided,
may giue any, not wedded to his owne stubbornenesse, sufficient and full
satisfaction. Wherefore not to erect a Tabernacle, and dwell longer in
perswading an vndeniable truth, that there bee Sorcerers and Witches, I
leaue these Hellish Infidels, and proceede.
[Footnote ll: _In +archaionomia+ siue de priscis Anglorum legibus
Guilielmus Lambertus._]
_The second Proposition._
The second Proposition: [a]Who those be, and of what quality, that are
thus ensnared of the Diuell, and vndermined by his fraudes. For
resolution whereof, this may suffice. Those who either maliciously
reiect the Gospell offered vnto them: or receiuing and vnderstanding the
same, do but coldly respect, and carelessly taste it, without making any
due estimation, or hauing any reuerent regard therof. In both which is a
manifest and open contempt of God. For as he purposing to honour the
first comming of his Sonne into the World, cloathed in the cloud of our
flesh, which he assumed then, suffered many to be really possessed of
Diuels, to bee lunatique, deafe, dumbe, blinde, &c. whom he might
deliuer from these torments, and so make apparant his glory, and shew by
these his miracles wrought, that hee was the promised Messias, _Esay 35.
5.6_. And therfore Christ referreth those Disciples whom _Iohn_ sent
vnto him (doubting in respect of that base forme which he tooke, and
demanding whether it was he that should come, or another to be looked
for) vnto his Doctrine and Workes; and by them to bee instructed,
whereof they were then both hearers and beholders, _Math. 11. 3.4.5_. So
now comming in the dew of his grace, and hauing restored the light of
the Gospell, and bestowed that vpon mankinde, as an especiall and
vnvaluable blessing, in his iustice giueth ouer the despisers thereof
vnto the power of Sathan, whereby both others who contemne the same,
might by their dreadfull example bee terrified, and the faithfull
stirred vp to a respectiue thankfulnesse, for so great a mercy
vouchsafed vnto them, and acknowledge their happinesse in being made
partakers thereof, and by especiall fauour deliuered out of the tyranny
of the Diuell: For this is one of the fearefull iudgements of God, and
hidden from vs (as all are a great depth, _Psal. 36. 6._) that those who
receiued not the truth that they might be saued, should haue strong
delusions sent vnto them, and bee giuen ouer to belieue Sathan and his
lying signes, and false wonders, _2. Thess._ 2. 10. And thus consenting
vnto sinne, and his suggestions, they are depriued of the [b]helpe and
assistance of God, and so disabled to resist all violent rushing
temptations: for one offence, not being truely repented of, bringeth
another, and at last throweth head-long downe into hell: and by this
meanes man despising God his creator & redeemer, and obeying the Diuell
a professed enemy, and irreconciliable aduersary, not easie to be
confronted, becommeth his seruant: for of whomsoeuer any is ouercome,
euen of the same is hee brought into bondage, _2. Pet. 2. 19_. And the
Apostle giueth as the reason why the heathen were so sottish Idolaters,
and defiled themselues with many detestable and loathsome sinnes,
[c]because when they knew God, they glorified him not as God, neither
were thankfull, therefore God gaue them ouer to a reprobate sence, and
vile affections to doe those things which were not conuenient, full of
all vnrighteousnesse, _Rom 1. 24.25. &. 29_ So these being enthralled,
and deuoting themselues to the Diuell by a mutuall league (either
expresse or secret) he brandeth with his mark for his [d]owne, as in
ancient time was an vse with Bondslaues and [e]Captiues, and these bee
+ezôgrêmenoi+, taken aliue in his snare, _2. Tim. 2. 26._ and
that in some part of the body, least either suspected or perceiued by vs
(for hee is a cunning concealer) as vnder the eye-lids, or in the palat
of the mouth, or other secret places: Wherefore some Iudges cause them,
once being called into question, and accused, to be shauen all the
body[f] ouer. And for the manner of impression, or branding, it is after
this sort. The Diuell when hee hath once made the contract betweene
himselfe and the Witch, and agreed vpon the conditions, what they shall
doe, the one for the other, giueth her some scratch[g], which remaineth
ful of paine & anguish vntill his return againe: at which time hee doth
so benumme the same, that though it be pierced with any sharpe
instrument, yet is without any sence of feeling, and will not yeeld one
droppe of bloud at all: a matter knowne by iust, often, and due triall.
[Footnote a: _Danæus de sortiarijs. cap. 20_]
[Footnote b: _Iaquerius in flagello Hereticorum, cap. 18._]
[Footnote c: _Peccatum si citius pænitendo non tergitur, iusto
Iudicio omnipotens Deus obligatam peccantis mentem, etiam in
culpam alteram permittit cadere, vt qui flendo & corrigendo noluit
mundare quod fecit, peccatum incipiat peccato cumulare, Greg. Hom.
11. in Ezech. Augustinus lib. 83. questionum questione 97. &
Aquinas 1. 2. quæst. 79. artic. 3 & quæst. 87. artic. 2._]
[Footnote d: _Zanchius de operibus creationis, part. 1 lib. 4.
cap. 15. Danæus de sortiarijs cap. 4. & Erastus de Lamijs._]
[Footnote e: _De hoc more Alexander ab Alexandro. Dierum genialium
lib. 5. cap. 18. Suetonius in Caligula, cap. 27. Cicero de
officijs lib. 2. Cælius Rhodinginus Antiquarum lectionum lib. 7.
cap. 31. & olim militiæ Tyrones_ +stigmatiai+ _erant & in cute
signati Vegetius lib. 1. cap. 8. & 2. cap. 5. Prudentius_ +peri
stephanôn+ _Hymno 10. & huius moris meminit, Ambrosius in funebri
oratione pro Valentiniano._]
[Footnote f: _Et insigne exemplum apud Gildemannum de Lamijs lib.
3. cap. 10. sectione 38._]
[Footnote g: _Remigius in Dæmonolatria lib. 1. cap. 5._ and citeth
the confession of eight seuerall persons, acknowledging both to
haue receiued the marke and in what part of the body.]
And for the most part, hee bringeth these his slaues and vassailes
obliged to him as his owne, to some desperate, Tragicall,[h] and
disastrous end; and that either by the execution of Iustice for their
demerits, or by laying violent hands vpon themselues, or else God
powreth vpon them some strange and extraordinary vengeance, or their
Grand-maister whom they haue serued, dispatcheth them in such manner, as
they become dreadfull and terrible spectacles to the beholders, whereof
Histories will furnish vs with [i]varietie and plenty of examples: For
the Diuell is a murthering spirit, desirous to doe mischiefe, swelling
in pride, malitious in hatred, spitefull in enuy, subtill in craft; and
therefore it behoueth euery one resolutely to withstand his assaults,
_Ephes. 4. 27._ and cautelously to decline his subtilties, and cunning
ambushments [Sidenote: +methodeiai+] from whence he inuadeth vs, _Eph.
6. 11._[k] For this aduersary against whom we fight, is an old beaten
enemy, sixe thousand yeares are fully compleat since the first time hee
began to assault mankinde. But if any keepe the Commandements of God,
and constantly, by a liuely faith, cleaue fast vnto Christ, he shall
ouercome: for our Lord is inuincible.[l] The Diuels indeed doe willingly
offer themselues to be seene of those who are not gouerned by the Holy
Ghost; and that either to win themselues some estimation, or to intangle
and deceiue men, vailing their treacheries vnder a smiling countenance,
whom they deadly hate, for if it lay in their possibilitie, they would
ouerthrow and destroy heauen it selfe. Now vnable to do this, they
endeuour to worke vpon a more weake subiect and matter; and therefore
hee that will not bee subdued of them, must auoid all occasions whereby
he may take any aduantage, and couered with the Breast-plate of
Righteousnesse, and defended with the Shield of Faith, quench all his
fiery Darts. _Ephes. 6. 14._
[Footnote h: _Peucerus de præcipuis diuinationum generibus titulo
de Magia._]
[Footnote i: _Philippus Camerarius in Historicis medicationibus
part. 1. cap. 70. & 72._]
[Footnote k: _Cyprianus in pro[oe]mio libri de exhortatione ad
Martyrium._]
[Footnote l: _Tatianus oratione contra Gentes._]
_The third Proposition._
Except God do by his especial grace and ouerruling power, restraine the
malice of these Witches and preserue his Children, they are permissiuely
able,[a] through the helpe of the Diuell their maister, to hurt Men and
Beasts, and trouble the elements, by vertue of that contract & agreement
which they haue made with him. For man they endamage both in body &
mind: In body, for [b]_Daneus_ reporteth of his owne knowledge, as an
eye-witnesse thereof, that he hath seene the breasts of Nurces (onely
touched by their hands) those sacred fountaines of humane nourishment so
dried vp that they could yeeld no milke; some suddenly tormented with
extreame and intolerable paine of the Cholicke, others[c] oppressed with
the Palsie, Leprosie, Gout, Apoplexie, &c. And thus disabled from the
performance of any action, many tortured with lingring consumptions,[d]
and not a few afflicted with such diseases, which neither they
themselues who wrought that euill, could afterward helpe; nor be cured
thereof by the Art and diligent attendance of most skilfull Physitians.
I willingly let passe other mischiefes wrought by them, of which many
things are deliuered in the Canon and Ciuill Lawes, in the Schoole-men,
and Diuines both ancient and moderne.
[Footnote a: _Damascenus Orthodox. fidei lib. 2. cap. 4._
+exousian echei kai eschon kata tinos oikonomikôs+, _Iaquerius
flagelli Hereticorum fascinariorum, cap. 25._]
[Footnote b: _Vberæ matris fontes sanctissimos humani generis
educatores vocat Phauorinus apud A. Gellium noct. Atticarum lib.
12. cap. 1. Aretius problematum parte 2. Loco 144. de Magia._]
[Footnote c: Godlemanus de veneficis lib. 1 cap. 7.9.21.22.23.24.
25.26.&c.]
[Footnote d: _Exempla omnem fidem superantia Florentinæ mulieris &
vlrici cuiusdam Neucesseri refert Langius epist. Medicinalium lib.
2. Epist. 38. è cuius ventriculo lignum teres & quatuor cultri
exècti sunt: eorum & formam & iustã longitudinem ponit.
Lycosthenes lib. de prodigijs & ostentis quo modo huiusmodi in
corporibus humanis inueniantur & qua ratione ingenerentur, aut
eijciantur & an tribuenda hac maleficijs & diabolica arti
Binfeldius in commentario ad titulum Codicis de maleficis &
Mathematicis pag. 510._]
In minde, stirring vp men to lust, to hatred, to loue, and the like[e]
passions, and that by altering the inward and outward sences, either in
forming some new obiect, or offering the same to the eye or eare, or
stirring the humors: for there being a neere coniunction betweene the
sensitiue and rationall faculties of the soule, if the one bee affected,
the other (though indirectly) must of necessity be also moued. As for
example, when they would prouoke any to loue or hatred, they propound an
obiect vnder the shew and appearance of that which is good and
beautifull, so that it may be desired and embraced: or else by
representation of that which is euill & infamous, procure dislike and
detestation. Neither is this any strange position, or improbable, but
may bee warranted by sufficient authority; and therefore
[f]_Constantius_ the Emperour doth expressely determine, all those
iustly punishable who sollicite by enchantments chaste mindes to
vncleannesse: And Saint [g]_Ierome_ attributeth vnto them this power,
that they can enforce men to hate those things they should loue, and
affect that which they ought to auoyd: and the ground hereof hath his
strength from the holy Scriptures: for the Diuell is able to enflame
wanton[h] lust in the heart, and therfore is named, _the Spirit of
Fornication_, _Osea 4. 12._ and vncleane, _Math. 12. 43._
[Footnote e: _Gratianus in decretis, Caietanus in summula titulo
de maleficio. Iaquerius in flagello fascinariorum, cap. 11. 12.
Ioh. Nider in præceptorio, præcepto 1. cap. 11. Bodinus in
Dæmonomania, lib. 2 cap. *_]
[Footnote f: _Cod. Lib. 9. titulo 18. Lege est scientia, hanc
legem sugillat. Weirus de præstigijs dæmonum lib. 3. cap. 38._]
[Footnote g: _In 3. Caput prophet[e,] Nah[~u]ni, vide &
Nazianzenum in +aporêtais+, siue de arcanis vel principijs non
procul à fine, & eius paraphrasten Nicetam._]
[Footnote h: _Cassianus Collat. 7. cap. 32._]
There is a very remarkeable example mentioned by _Ierome_[i], of a
maiden in _Gaza_ whom a yong man louing, and not obtaining, went to
_Memphis_ in Egypt, and at the yeares end in his returne, being there
instructed by a Priest of _Aesculapius_, and furnished with Magicall
Coniurations, graued in a plate of brasse, strange charming words, and
pictures which he buried vnder the threshold of the doore where the
virgin dwelt: by which meanes she fell into a fury, pulled off the
attire of her head, flung about her haire, gnashed with her teeth, and
continually called vpon the name of her louer.
[Footnote i: _In vita Hilarionis._]
The like doth [k]_Nazianzene_ report of _Cyprian_ before his conuersion
(though some thinke it [l]was not he whose learned and religions
writings are extant, and for the profession of his faith and doctrine
was crowned with Martyrdome) but another of that name, toward _Iustina_,
whom hee lasciuiously[m] courted, and vnlawfully lusted after. It were
easie for me to instance this in many, and to adde more testimonies, but
my intended purpose was, to set downe onely some few propositions,
whereby the iudicious reader might be stirred vp to a deeper search, and
further consideration of these things: for often they driue men to a
madnesse, and other such desperate passions, that they become murtherers
of themselues. But this alwayes must be kept in minde, as a granted and
infallible truth, [n]That whatsoeuer the Witch doth, it receiueth his
force from that society which she hath with the Diuell, who serueth her
turne in effecting what she purposeth, and so they worke together as
[o]associates.
[Footnote k: _Oratione in laud[~e] Cypriani eandem historiã refert
Nicephorus Calustus lib. 5 cap. 27._]
[Footnote l: _Prudentius +peri stephanôn+ de passione Cypriani,
vnus erat iuvenum doctis. artibus sinistris, fraude pudititiã
perstringere. & c_]
[Footnote m: _Ouid. lib. 2. de art. amand. philtra nocent animis,
vimq; fauoris habent. Propertius lib. 4. in lænam quandam
consuluitq; striges nostro de sanguine & in me, hippomenes fætæ
semina legit equæ. Vide de his Aristotelem de natura animali[~u]
lib. 6. cap. 22. Plini[~u] l. 8. c. 42._]
[Footnote n: _Aug. de doctr. Christ. l. 2. c. 22. & 23._]
[Footnote o: _Iaquerius in flagello hereticor[~u] fascinarior[~u],
cap. 6. Martinus de Arles, p. 436._]
Now concerning beasts they doe oftentimes kill them out-right, and that
in sundry manner, or pine and waste them by little and little, till they
be consumed.
For [p]the Elements, it is an agreeing consent of all, that they can
corrupt and infect them, procure tempests, to stirre vp thunder &
lightning, moue violent winds, destroy the fruits of the earth: for God
hath a thousand wayes to chasten disobedient man, and whole treasures
full of vengeance by his Angels, Diuels, Men, Beasts. For the whole
nature of things is ready to reuenge the wrong done vnto the creator.
[Footnote p: _Ioh. Gerson in Trialogio Astrologiæ Theologisatæ
propos. 16. Palanus in Syntagmate, l. 5. c. 13_]
It were but fruitlesse labour, and ill spent, to bestow long time in
confirming this so manifest a truth, and not much better then set vp a
candle to giue the Sunnelight when it shineth brightest in mid-heauen:
yet to satisfie those who doubt here-of, I will giue a small touch of an
example or two.
[q]_Curius Sidius_ the Roman Generall in a battell against _Salebus_,
Captaine of the _Moores_, in want of water, obtained such abundance of
raine from Heauen by Magicall inchantments, that it not onely sufficed
the thirst of his distressed Souldiers, but terrified the enemies in
such sort, (supposing that God had sent helpe) as of their owne accord,
they sought for conditions of peace, and left the field.
[Footnote q: _Dion. Cassius Romana Historiæ, lib. 60. in Claudio._]
The narration of _Olaus[r] Magnus_ which he maketh of his Northerne
Wisards and Witches, would seeme to be meere fictions, and altogether
incredible, as of _Ericus_, who had the winde at command, to blow
alwayes from that quarter to which he would set his hat. Or _Hagbert_,
who could shew herselfe in any shape, higher or lower, as she pleased,
at one time so great as a Giant, at another as little as a Dwarfe: by
whose Diabolicall practises mighty Armies haue beene dicomfited, and
sundry others, except the truth hereof were without contradiction
approued: by the experience of our owne Nauigators, who trade in
_Finland_, _Denmarke_, _Lapland_, _Ward-house_, _Norway_, and other
Countries of that Climate, and haue obtained of the inhabitants thereof,
a certaine winde for twenty dayes together, or the like fixed period of
time, according to the distance of place and strings tied with three
knots, so that if one were loosed, they should haue a pleasant gale: if
the second, a more vehement blast: if the third, such hideous & raging
tempests that the Mariners were not able once to looke out, to stand
vpon the hatches, to handle their tackle, or to guide the helme with all
their strength; and are somtimes violently carried back to the place
from whence they first loosed to sea; and many (more hardy then wise)
haue bought their triall full deere, opening those knots, and neglecting
admonition giuen to the contrary. _Apuleius_ ascribeth to _Pamphile_, a
Witch of _Thessalia_, little lesse then diuine power to effect strange
wonders in heauen, in earth, in hell; to darken the starres, stay the
course of riuers, dissolue mountains, and raise vp spirits, this opinion
went for currant and vncontrouled. And without all question the
Diuell[s] can do this and much more, when God letteth him loose. For he
is stiled, _The Prince of the world_, _Ioh. 12. 31_. _A strong man
armed_, _Luke 11. 21_, _Principality_, _a ruler of darknesse_,
_spirituall wickednesse in high places_, _Ephes. 6. 12_.
[Footnote r: _Historia de gentibus septentrionalibus, lib. 3. cap.
13.14.15.16.17.18.19._]
[Footnote s: _De potestate D[e,]monum Aquinas in Summa parte 1,
quest 110. Binfeldius in titulum codicis de maleficis &
mathematicis. Zanchius de operibus creationis, part. 1. lib. 4.
cap. 10.11.12. Danaus in Isagoge, parte 2. de Angelis bonis &
malis._]
Thus he dismaied the heart of _Saul_ (when he had broken the
Commandement of God) with dreadfull feare, and enraged his minde with
bloudy fury, _1. Sam. 16. 14_. Entred into _Iudas_, prouoked him to
betray his maister, dispaire and hang himselfe, _Math. 27. 3._ filled
the heart of _Ananias_ and _Saphira_ with dissimulation,_Act. 5. 3._
possessed the bodies of many really, as is manifest in the History of
the Gospell. Our Sauiour Christ assureth vs, that a daughter of
_Abraham_ was bound for 18 yeares by Sathan, with such a spirit of
infirmitie, as bowed together, shee could in no wise lift vp herselfe,
_Luk. 13. 11.16_. He spake out of the _Pythonesse_, _Act. 16. 17._
brought downe fire from heauen, and consumed _Iobs_ sheepe 7000. and his
seruants, raised a storme, strooke the house wherein his sonnes and
daughters feasted with their elder brother, smote the foure corners of
it, with the ruine whereof they all were destroyed, and perished: and
ouerspread the body of that holy Saint their father with botches[t] and
biles from the sole of his foot to the crowne of his head.[u] And hee
wil haue his seruants Wisards & Witches, coadiutors with him, and maketh
them fit instruments to the performance of all wicked exploits, and this
is when God pleaseth (of which I shall haue occasion to speake more
afterward) to giue leaue, for his wil is the first supreme and principal
cause of all things: and nothing can be done visibly in this
Common-wealth here below of the creatures, but is decreed and determined
so to be first in the high Court of Heauen, according to his
vnsearchable wisedome and iustice, disposing punishments and rewards as
seemeth good vnto himselfe. So _Pharaohs_[x] Magitians could turne water
into bloud, their roddes into serpents, produce frogges, &c. But when it
came to the base vermine, to make lice, they were pusled, and
acknowledged their imbecillity, confessing, _Digitus Dei est_,[u] Gods
finger is here, _Exod. 18. 19_. For if they could effect and bring to
passe all mischieuous designements without his sufferance, it would
inferre a weakenesse, and conclude a defect of[z] power in him, as not
sufficient to oppose their strength, supplant their force, and auoid
their stratagems. And we must not imagine that the practioners of these
damnable Arts of which sexe soeuer, be they men or women, do performe
those mischifes which they effect, by their owne skills or such meanes
as they vse, of which sort bee the bones of dead mens skuls, Toades,
Characters, Images, &c. But through the cooperation of the Diuell, who
is by nature subtile, by long experience instructed, swift to produceth
strange works, & to humane vnderstanding admirable. Yet[aa] he will haue
those his vassals perswaded of some great benefit bestowed vpon them,
whereby they are inabled to helpe and hurt, whom, how, and when they
list; and all to indeere them, & by making them partakers in his
villany, being strongly bound in his seruice, & stedfastly continued in
the same, might more grieuously offend God, and bring iust condemnation
vpon themselues. And for the greater, and more forceable inticing
allurement hereunto, hee promiseth to giue and doe many things for their
sakes, and reueale to them hidden secrets, and future euents, such[bb]
as he himselfe purposeth to doe, or knoweth by naturall signes shall
come to passe. So then to conclude, in[cc] euery Magicall action, there
must be a concurrence of these three. First, the permitting will of God.
Secondly, the suggestion of the Diuell, and his power cooperating.
Thirdly, the desire and consent of the Sorcerer; and if[dd] any of these
be wanting, no trick of witch-craft can be performed. For if God did not
suffer it, neither the Diuell, nor the Witch could preuaile to do any
thing, no not so much as to hurt one[ee] bristle of a Swine. And if the
Diuell had not seduced the minde of the wicked woman, no such matter
would haue beene attempted. And againe, if hee had not the Witch to bee
his instrument, the Diuell were debarred of his purpose.
[Footnote t: _Vlcus pessim[~u] extensiue quia per totum corpus
diffusum, & intensiue, quia in eo omnis morbi & doloris
comprehensio vide Mercerum in cap. 2. Iobi._]
[Footnote u: _Regula Theologorum Quecunque possunt D[e,]mones
possunt etiam magi & malefici eius opera, hinc & illi tempestates
exitant Virgilius Ecologa 4ª._
Carmina vel c[oe]lo possunt deducere Lunam:
Carminibus Circe socios mutauit Vlyssis,
Frigidus in pratis cantando rumpitur Anguis, &c.
_Et de se Iactans Medea apud Ouidium Lib. 7. Metamorphose+ô+n._
Cum volui ripis ipsis mirantibus; amnes
In fontes rediere suos, concussaque sisto,
Stantia concutio cantu freta, nubila pello,
Nubilaque iudico.
_Apud Virgilium Dido Annam sororem alloquitur._
--Mihi Massilæ gentis monstrata sacerdos,
Hæc se carminibus promittit soluere mentes
Sistere aquam fluvijs, & flumina vertere retro.
_Et Brachmanius Nonnus Dionysiacon, lib. 36. +ouranothen
katagontes epharmaxanto Selênên, astatheos phaethontes
anestêsanto pareiên+ De Marco heretico & mago stupenda referunt
Irenæus contra hereses. lib. * cap. 9. & Epiphanius 3. tom.
lib. 1._]
[Footnote x: _Iannes, Iambres, 2. Timot. 3._]
[Footnote y: _Vide Nicolaum Lyranum in & additionem Burgensis, &
replicam correctorij contra Burgensem._]
[Footnote z: _Diabolus Deo perpetuo aduersatur voluntate & actu
non semper effectu: id est, Intentio semper est mala, etsi non
semper ex animi sui sententia maium perficere possit Deo illud
vertente in bonum. Aug de Ciuit. Dei, lib. * cap. 35 & de
trinitate lib. 3. cap. 8._]
[Footnote aa: _Iaquerius in flagello hereticorum fafcinariorum,
cap. 15._]
[Footnote bb: _Augustinus de diuinatione Dæmonum._]
[Footnote cc: _Binfeldius de confessionibus maleficorum vnde
magorum operationes vim suam habent plenissimam. Aquinas Summa
contra gentes, lib. 3. cap. 105. & eius in eum locum commentator
Franciscus de siluestris._]
[Footnote dd: _Tritemius in libro responsionum ad qu[e,]stiones
Maximiliani Imperatoris qu[e,]stione. Cyrillus Catechismo 4 ad
illuminatos, Arbitrium incitare potest Diabolus cogere omnino
preter voluntatem non potest._]
[Footnote ee: _Tertul. de fuga in Persecutione._]
And as these euill spirits are in themselues different in power,
vnderstanding, and subtiltie: so can their seruants do more or lesse
through their meanes.
I conclude with that memorable speech of a most noble and learned
man,[ff] The Diuell is the Author and principall of all that euill which
the Witch or Wisard committeth, not thereby to make them more powerfull,
but to deceiue them by credulity and ouer-light beliefe, and to get
himselfe a companion of his impiety, cruelty, and hatred, which he
beareth both to God and man; and also of eternall damnation: for indeed
it is his worke, which the foolish and doating wisards coniecture is
brought to passe by the words and inchantments which they vtter: and is
very busie thus to colour his proceedings, which neuer come abroad in
their owne likenesse, because he enuieth the blessed estate of man, and
his eternall saluation purchased by the perfect obedience of Christ the
Redeemer, and hateth that Image of God which hee beholdeth in him; much
like the Panther,[gg] who when hee cannot get hold of the man himselfe,
is so inflamed with rage, that he teareth his picture in peeces
violently which is cast vpon the ground to hinder his pursuit of the
hunter who hath carried away his whelpes. And [hh]so as _Lactantius_
speaketh, these vncleane spirits cast from heauen, wander vp and downe
the earth, compasse land and sea, seeking to bring men to destruction as
a consort of their owne desperate and irrecouerable estate.
[Footnote ff: _Iulius Scaliger de subtilitate, ad Cardanum,
exercitatione 349. an venefici credulitas vim addat malefice._]
[Footnote gg: _Basilius Homilia 21. in diuersos Scriptura locos
sermone habito in non procul a fine._]
[Footnote hh: _Lib. 2. qui est de origine erroris cap. 15._]
_The fourth Proposition._
Hauing shewed before, that the pracise of Witches receiueth the being
and perfection from that[a] agreement which is made betweene them and
Diuell, it now followeth necessarily, that we do enquire whether it bee
possible that there may be any such agreement and league betweene them.
The cause of doubt ariseth from the diuersity or disparity of their
natures, the one being a corporall substance, the other spirituall, vpon
which ground some[b] haue supposed that no such contract can passe: But
we are to hold the contrary affirmatiue, both _de esse_, and _de posse_,
that there may be, and is, notwithstanding this difference of essence, a
mutuall contract of the one with the other: for we read of sundry
leagues between God & his people, and some with great solemnitie of
ceremonies vsed in the same, a[c] _Genesis 15. 9.17._ and _Deut. 5. 2._
and in many other like places, yet is hee a simple essence,[d] free from
all diuision, multiplication, composition, accidents, incorporeall,
spirituall, and inuisible. But in Angelicall creatures, though there be
no Physicall composition of matter and forme, or a soule and a body; yet
is there a metaphysicall, being substances consisting of an act and
possibility, subiect and accidents. And furthcr, betweene a spirit and a
man, there is communication of the vnderstanding and will, the faculties
and actions whereof must concurre in euery couenant, which is nothing
else but the consent of two or more persons about the thing.
[Footnote a: _Nauarrus in Manuali confessarior. cap. 11 in primum
decalogi præceptum._]
[Footnote b: _Ioh. Wierus, totum hoc fictitium putat & fondus
imaginarimum, & impossibile putat, idque passim in suis libris
præcipuè autem de Lamijs, cap. 7. 8. & 23. & de pr[e,]stigijs
Dæmon[~u], lib. 6. c. 27, & c. Hunc refutant eruditè. Binfeldo
confessionibus maleficorum, & Thomas Erastus de Lamijs._]
[Footnote c: _De his ceremonijs similiæ, Ier. cap. 34. 18. & multa
Cyrillus contra Iulianum & Procopius Gazæus in hunc locum &
Augustinus._]
[Footnote d: _Palanus Syntagmatis Theologie, l. 2. cap. 8._]
And when the Diuell durst in expresse tearmes tender a contract to our
blessed Sauiour, tempting him in the wildernesse, shewing him the
kingdomes of the world, and the glory thereof, offered them with this
condition, _All these will I giue thee, if thou wilt fall downe and
worship me_, _Mat. 4. 9_. How much more then will hee aduenture vpon
man, weake, wicked, and easie to be seduced? And who[e] can doubt but
that these bee the solemne and formall words of a bargaine, _Do vt des,
do vt facias_, I giue this for to haue that giuen, I bestow this, to
haue such, or such a thing done for me.
[Footnote e: _Brissonius de formulis, lib. 6. Solemnia pactorum
sine obligatione verba sunt: spondes? spondeo. promittis? promitto
dabis? dabo vt facias, faciam. Iustinianus in institutionibus,
lib. 3. titulo 16._]
Now this couenant is of two sorts, secret or manifest; secret, when one
indeuoureth or intendeth to do any thing by such meanes, which neither
in nature, nor by institution haue power to produce the purposed
effects, or be conioyned as neccessary with other, which can bring the
same to passe. Expresse, wherein consent is giuen either by writing, and
words, or making such signes, whereby they renounce God, and deuote
themselues slaues and vassals vnto the Diuell, hee promising, that vpon
such condition they shall doe wonders, know future euents, helpe and
hurt at their pleasure, and others like vnto these.
An example whereof wee may obserue in[f] _Siluester_ the second, one of
the holy Fathers of _Rome_, who did homage to the Diuell his Lord, and
made fidelity to liue at his will and appoyntment, vpon condition to
obtaine what he desired, by which meanes he got first the Bishopricke of
_Rhemes_, after of _Rauenna_, and at the last the Papacie of _Rome_.
Which Sea, though it will yeeld good plenty of such like presidents, and
we may finde them in authenticall records of Histories, yet I content my
selfe with this one.
[Footnote f: _Hic Monachus Floriacensis Cænobij diabolo suadente,
& enormiter instigante si eius ob*quijs & arti magica obligauit
in tantum quod Diabolo fecit Homagium cum pacto vt ei omnia ad
nutum succederent, & c. Holcot. in cap. 17. lib. sapientiæ
lectione 190. Platina in illius vita. Vide & Balerum de Romanorum
pontificum actis in lib. 5. in Syluestro secundo, & Robertum
Barnes. de vitis pontificum Romanorum._]
[g]The formall tearmes of this couenant, as they bee set downe by some,
are most dreadfull: and the seuerall poynts these.
[Footnote g: _Godelmannus de magia tacita & illicita, lib. 1. cap.
2. xº.8.9.10 &c._]
To renounce God his Creator, and that promise made in Baptisme.
To deny Iesus Christ, and refuse the benefites of his obedience, yea to
blaspheme his glorious and holy name.
To worship the Deuill, & repose all confidence and trust in him.
To execute his commaundements.
To vse things created of God for no end, but to the hurt and destruction
of others.
And lastly, to giue himselfe soule and body to that deceitfull and
infernall spirit, who on the other part appeareth to them in the shape
of a man (which is most common) or some other creature, conferreth
familiarly, and bindeth himselfe by many promises, that at all times
called for, he will presently come, giue counsell, further their
desires, answer any demaund, deliuer from prison, and out of all
dangers, bestow riches, wealth, pleasure, and what not? and all without
any labour and paines-taking, in a word to become seruiceable to their
will, & accomplish all their requests. And this is that which the
Prophet _Esay_ speaketh, _chap. 28. 15._ to make a couenant with death,
and an agreement with hell. The consent of the ancient Fathers, if there
were any doubt, might be added to the further clearing of this
conclusion. For [h]_Cyprian_ directly affirmeth, that all those who vse
magicall Arts, make a couenant with the Diuell, yea he himselfe, while
he practized the same (before his calling to the light and true
knowledge of God) was bound vnto him by an especiall[i] writing,
whereunto some subscribe with their owne bloud, which was a vse among
diuers nations, and a most sure bond of constant friendship, and
[k]inuiolable consociation. But herein these seduced wretches are
deceiued: for these promises which he makes, are treacherous, and the
obseruances whereunto he enioyneth and perswadeth them, as powerfull in
producing such or such effects, meere deceipts, and haue no qualitie in
them to that purpose, but respecteth his owne ends, which are one of
these foure.
[Footnote h: _Siue illius sit, siue alterius esto liber. De
duplici Martyrio. Aquinas 2ª. 2a. quest. 96. Ioh. Gerson in
Trilogio astrologiæ Theologisatæ propositione 21. & de erroribus
circa artem magicam, Dicto 2._]
[Footnote i: _Camerarius meditationum historiarum, lib. 1. cap. 6.
Bodinus exampla ponit D[e,]monomanias. lib. 2. & 4. Binfeldius de
confessionibus maleficorum._]
[Footnote k: _Simile de Catilina refert Salustius. cum ad ius
iurandum populares scelerius sui adigeret, humani corporis
sanguinem vina permixtum in pateris circumtulisse, inde cum post
execration[~e] omnes degustauissent, sicut in solemnibus sacris
fieri consueuit aperuisse consili[~u] suum, atque eo dictitant
fecisse, quo inter se magis fidi forent._]
First, to the mouing of them to the breaking of Gods law.
Secondly, to adore him with diuine worship and sacred rites.
Thirdly, to weaken their hope and faith in God.
Fourthly, to couer his owne fraud and treachery, that it may not be
perceiued.
And when they finde this Impostor failing in the performance of his
vowed promises, then he wanteth not his shifts: as that these defects
are not to be imputed to him, or the weakenesse of the Art, but their
owne negligence or ignorance, who haue not exactly obserued such
directions, and in that manner they were deliuered: or mistooke his
meaning, which is commonly deliuered in[l] ambiguous tearmes, such as
will admit a double construction: and herein appeareth the lamentable
and woefull blindnesse of man, who is contented to swallow vp, and
excuse many of his lies by one truth fore-told; which hath casually come
to passe, whereas in other matters they make light account of, yea
cõtemne infinit truths, if they shall finde by long search and diligent
inquiry, but one falshood. Wherefore it behooueth vs to be carefull
Centinels ouer our selues, for that our grand[m] aduersary, proud,
enuious, and not standing in the truth, reposeth all his possibility of
victory in lies, and out of this poysoned sinke, deuiseth all kinde of
deceits, that so hee might depriue man of that happy and blessed estate
which he lost by pride, and draw him into the society of his owne
damnation: therefore it is a needfull caueat giuen by one of the ancient
Fathers: Our enemy is old against whom wee fight, sixe [n]thousand
yeares fully compleat are passed since he began to oppose himself
against vs; but if wee obserue the commandements of God, and continue
steadfast in faith, apprehending Iesus Christ, then shall we be able to
withstand all his violent assaults, and ouer-come him because Christ in
whom we trust, is inuincible.
[Footnote l: As that to Pope _Siluester_ the second, his demand;
who asked how long he should liue and enioy the _Popedome_?
answered, vntil hee should say masse in _Ierusalem_; and not long
after, celebrating the same in a _Chappell_ of the Church
dedicated to the holy Crosse in _Rome_, called _Ierusalem_, knew
how he was ouer-reached, for there hee dyed. And an other paralell
to this, may be that of a certaine Bishop, much addicted to these
vanities, hauing many enemies, and fearing them, asked the Diuell
whether he should fly or not: who answered, _Non, sta secure,
venient inimici tui suauiter, & subdentur tibi._ But being
surprized, and taken by his aduersaries, and his castle set on
fire, expostulating with him that hee had deceiued him in his
distresse, returned answere, that he said true, if his speech had
been rightly vnderstood: for he aduised, _Non sta secure_ [id est
_fugias_] _venient inimici tui suauiter, & subdentur_, [id est
_ignem tibi_]. Such were the Oracles which he gaue, and whereof
all histories do testifie. _Holcot_ vpon the booke of Wisedome,
and the rest before mentioned with him.]
[Footnote m: _Leo de collectis Serm. 40. & natiuitate Domini,
Serm. 7._]
[Footnote n: _In proemio, lib de exhortaions ad Martyrium
Cyprianus._]
_The fifth Proposition._
The Diuell can assume to himself[a] a body, and frame a voyce to speake
with, and further instruct and giue satisfaction to those who haue
submitted themselues vnto him, and are bound to his seruice. For he lost
not by his transgression and fall, his naturall[b] endowments, but they
continued in him whole[c] and perfect, as in the good Angels, who abide
in that obedience and holiness wherein they were created, from whence a
reason confirmatiue may bee thus framed, Good Angels can take vnto
themselues bodies, as _Genes. 18. 2._ _Iudg. 13. 3.6._ therefore the
euill also. Thus the Diuell hath appeared to some in the forme of a
[d]Man, cloathed in purple, & wearing a crowne vpon his head: to others
in the likenesse of a [e]Childe: sometime he sheweth himselfe in the
forme of foure-footed beastes, foules, creeping things, [f]roaring as a
Lyon, skipping like a Goat, barking after the manner of a dogge, and the
like. But[g] it is obserued by some, that he cannot take the shape of a
Sheepe, or Doue, though of an Angell of light: _2. Cor. 11. 14_. And
further, [h]most of the learned doe hold, that those bodies wherein they
doe appeare, are fashioned of the[i] aire, (though it is not to be
denied, but they can enter into other, as the Diuell did into the
Serpent, deceiuing _Eue_, _Gen. 3. 1._) which if it continuing pure and
in the owne nature,[k] hath neither colour nor figure, yet condensed
receiueth both, as wee may behold in the clouds, which resemble sometime
one, sometime another shape, and so in them is seene the representation
of Armies fighting, of beasts and Birds, houses, Cities, and sundry
other kinds of apparations.
[Footnote a: _Augustinus in Enchiridio, cap .59. & 60. & Lambertus
Daneusin suis comentarijs: ad eundem._]
[Footnote b: _Binfeldius de confessionibus maleficorum. Aquinas,
Summa part. 1. quest. 51, art. 3. & 4_]
[Footnote c: _In D[e,]monibus +angelikas dôreas ou mêpote alloi
ôsthas phamen, alloi eisi holoklêroi kai pamphaneis+, Dionisius
Areopagita, de diuinis nominibus cap. 4. & si vacat licebit
consulere in eundem Pachemeræ Paraphrasin & maximi scholia.
Isidorus Hispalensis de summo bono. lib. 1. cap. 12._]
[Footnote d: _Sulpitius Seuerus in vita beati Martini. Multa
exempl[e,] habet Bodinus in pr[e,]fatione ad D[e,]monomaniam._]
[Footnote e: _Hieronimus in vita Hilarianis._]
[Footnote f: _Psellus de d[e,]monum natura._]
[Footnote g: _Binfeldius de confessionibus maleficorum._]
[Footnote h: _Petrus Martyr in 28. caput. lib. 2. Samuelis.
Aquinas in Summa parte 1. quest 51. articul. 2. Hyperius locer[~u]
Theolog. lib._]
[Footnote i: _Hesiodus_ +ergôn kai hêmerôn+ _lib. 1. D[e,]monas
ait esse_ +aera essamenous+_. proclus interpretatur quia sunt
corpora aërea._]
[Footnote k: _Iulius Scaliger de subtilitate ad Cardanum
exercitatione 359. sectione 13._]
Histories of all can witnesse of the Diuels appearance in human[l]
shape: thus a _Pseudo-Moses_, or _Messias_ in _Crete_, perswaded the
Iewes that it was he who brought their Fathers the Israelites out of
Egypt, and led them through the Red Sea, and would conduct them also out
of that land vpon the waters into _Iudea_. But many following his
counsell, perished: the rest admonished by that destruction, turned
back, accusing their folly; and when they made enquiry for this guide,
to haue rewarded him according to his desert, was no where to be found,
whereof they conceiued hee was a Diuell in Mans likenesse. And such an
one [m]was that merry (but malicious) spirit, who walked for a long time
in Saxony, and was very seruiceable, clothed in country apparrell, with
a cappe on his head, delighted to conuerse and talke with the people, to
demaund questions, and answer what he was asked, hurting none, except
iniured before, and then declared himselfe a right diuell in reuenge.
[Footnote l: _Socrates Histori[e,] ecclesiast. lib. 7. cap. 38. &
historia Tripar. lib. 12. cap. 9._]
[Footnote m: _Chronicon Hirsangiense._]
[n]The late Discoueries and Nauigations made into the west Indies, can
furnish vs with abundant testimonies hereof, in which the mindes of the
inhabitants are both terrified & their bodies massacred by his visible
sight, and cruell tortures; yet (which is the opinion of many learned)
he cannot so perfectly represent the fashion of a mans body, but that
there is some sensible deformity, by which hee bewrayeth himselfe; as
his [o]feete like those of an Ox, a Horse, or some other beasts, clouen
houed, his hands crooked, armed with clawes, or talants like a vulture:
or some one misshapen part, wherein (though hee delight in the shape of
man, as most fitting for company and conference) is demonstrated, the
great and tender loue of God toward vs, who hath so branded this
deceiuer, that hee may bee discerned euen of those who are but of meane
capacity, and so consequently auoyded. And as in his body assumed, so in
his speech there is a defect, for it is weake, small, whispering,
imperfect.
[Footnote n: _Vide nauigation[~e] Monsieur de Monts, ad nouam
Franciam, lib. 2. cap. 5._]
[Footnote o: _Binfeldius de confessionibus maleficorum. Alexander
ab Alexandro dierum Genialium, lib. 1. cap. 19. Remigius de
D[e,]monolatria, lib. 1. cap. 7. & apud Rhodingium antiquarum
lectionum lib. 29. cap. 5. est exemplum dignum admiratione._]
And thus it is [p]reported of _Hermolaus Barbarus_, who inquiring
of a
spirite, the signification and meaning of a difficult [q]word in
_Aristotle_, he hard a low hissing, and murmuring voyce giuing
answere.
[Footnote p: _Remigius d[e,]monolatrias lib. 1. cap. 8 & simile
commemorat de Appione Grammatico Plinius naturalis histor, lib.
30. cap. 2. Nicephorus lib. 5. sub finem._]
[Footnote q: +entelecheia+]
And this hee doth of set purpose, that so his sophisticall & doubtfull
words might be the lesse perceiued.
Neither can this seeme strange to any, that the Diuell should speake,
who brought a voyce from Trees to salute[r] _Apollonius_, and inspired
that talkatiue Oke in _Dodona_, famous for the Oracles vttered there in
Heroicall verse, to the Grecians, and to euery nation in his owne
language, Chaldeans, Egyptians, Armenians, and other people who were led
by him, and depended vpon his resolution.
[Footnote r: _Philostratus de vita Apollonius lib. 6. cap. 13._]
And thus the [s]Image of _Memnon_, when the Sunne did shine vpon it, and
his beames touched the lips thereof, (which was at the arising in the
East) speake vnto them who were present.
[Footnote s: _Sophocles in Trachinijs vocat +drun poluglôsson+,
quia ut eius Scholiastes interpretatur +êtoi polla manteuomenos,
kai dia touto polla phthengomenos, ê tês diaphorais dialektais
chrêsmodêsês kai kata tên hekasta tôn manteuomenôn glôssan.+ Et
hinc Argo Lycophron in Alexandra sua +lalêtrin kissan+ nominat quæ
ex Didones quercu malum habuisse traditur quæ aliqoties locuta est
vt apud Apollonium Argonautic+ô+n quarto ideo & +eulalon Argos+
Orpheus appelat, vide plura apud Strabonem lib. 17. & eius de hoc
sono iudicium perpende. Pausanias in descriptione decem regionum
veteris Græciæ, libro primo in Atticis. Iuuenalis Satyro 15.
Psellus de Dæmonum natura. Tacitus libro secundo Annalium._]
And considering, as hath beene mentioned before, that there passeth
betweene the Witch and her Diuell, a compact, as with a Maister and a
Seruant, it must therefore consist vppon prescript tearmes of
commaunding, and obeying; and then of necessity is required a conuersing
together; and conference whereby the same couenant may be ratified.
_The sixt Proposition._
God giueth, both the diuell, and his seruants the witches, power
sometimes to trouble his owne children; so [a]Christ our blessed
Sauiour, was by Sathan carryed from place to place, _Math. 4. 5_.
_Iob_[b] in strange manner afflicted, and his children slaine, through
his power, whom none can conceiue but were Gods seruants, religiously
brought vp in his feare: and their father hath an honourable testimonie
from the mouth of God himselfe, _Iob 1. ver. 8_. _Dauid_, a man
according to Gods owne heart, _Acts 13. 22._ is by Sathan stirred vp to
number the people, _1. Chron. 21. 1._ and that incuriosity and the pride
of his heart, onelie to know the multitude of his subiects, _2. Sam.
24. 2._
[Footnote a: _Iaquerius in flagello hereticorum fascinariorum,
cap. 19 & 20._]
[Footnote b: _Binfeldius de confessionibus maleficorum._]
Whereas the Law appoynteth another end, _Exod. 30. 12._ which hee had
[c]now forgotten, the maintenance of the Ministerie and worshippe of
God. And a daughter of _Abraham_ is bound of the diuell eighteene whole
yeeres, had a spirit of Infirmity, was bowed together, and could in no
wise lift vp herselfe, _Lu. 13. 11.16._ a grieuous calamity in respect
of the author, the continuance, and the effect. But to handle this poynt
a little more distinctly; It shall not be amisse to open first some
reasons, why God doth giue this power to the diuel ouer the righteous
his children sometimes, as also vpon the wicked and disobedient to his
will: And in the second place, why Witches haue the like leaue graunted
vnto them. Therefore for his children.
[Footnote c: _Iosephus +archaiologias+ lib. 7. sectione siue
capite iuxta Græcam editionem 10._]
The first reason of his permission is his inscrutable[d] wisedome, who
out of euill bringeth good; so _Paul_ had a minister of Sathan to buffet
him, to keepe him in humility, that hee might not waxe proude and
high-minded, in regard of those great mysteries which were reuealed when
hee was taken into the third heauen, _2. Corint. 12. 4_. Thus his
tentation was a medicine preseruatiue preuenting the disease of his
soule, which otherwise hee might haue falne into, [e]for both himselfe,
and the rest of the Apostles, though they were chosen vessells, yet were
they also fraile and brittle, wandring yet in the flesh vpon earth, not
triumphing securely in heauen.
[Footnote d: _Zanchius de operibus creationis, part. 1. lib. 4.
cap. 13. apud quem etiam plura inuenies. Tertul. de fuga in
persecutione has causas ponit permissionis diuinæ, aut ex causa
probationis conceditur diabolo vis tentationis prouocato, vel
prouocanti, aut ex causa reprobationis traditur ei peccator aut ex
causa cohibitionis, vt Apostolus refert sibi datum angelum
Satanæ._]
[Footnote e: _Beda in collectaneis ex Augustino ad Epistolas
Pauli._]
Second, It is[f] proceeding from his mercy and goodnes, for the trial of
faith, obedience and constancy in such as belong to God: whereof there
is an excellent patterne, and vnparaleld in _Iob 1. 13.14._ _&c._ for by
this triall is made a proofe to examine whether wee doe continue firme
vpon our square, and vnshaken, or no; and be not remoued, eyther by the
[g]seeming wonders of the diuell, or of his seruants and associats. And
therefore the Apostle pronounceth him blessed, who endureth temptation,
for when hee is tryed hee shall receiue the crowne of life, which the
Lord hath promised to them that loue him, _Iames 1. 12._ for he is
faithfull, and wil not suffer vs to be tempted aboue that we are able,
but with the temptation also make a way to escape, &c. _1. Cor. 10. 13_.
[Footnote f: _Iaquerius in flagello hereticarum fascinariorum,
cap. 20._]
[Footnote g: _Ceolcenus_ +dokimazetai hê hêmetera orthodoxos
pistis ei hedraia esti kai pagê prosmenousa tô kuriô, kai mê
huposuromenê hupo tou echthrou, dia tôn phantasiôdôn teratôn kai
satanikôn ergôn, tôn prattomenôn hupo tôn doulôn kai huperetôn
kakias.+]
Third, Wee are admonished alwayes to stand in a readines, and be armed
for to fight, prepared to withstand the diuell, knowing that God doth
oftentimes giue him leaue to assault vs. Therefore we haue need to be
furnished in all points, for we wrastle not against flesh and blood, but
against principalities, against powers, against the rulers of the
darkenesse of this world, against spirituall wickednesses in high
places, _Ephes. 6. 11.12_. And _1. Pet. 5. 8.9._ be sober and vigilant,
because your aduersary the diuell as a roaring Lyon walketh about,
seeking whom he may deuoure. He [h]is no weake assaylant, and therefore
heere by the Apostle are noted in him foure things: First, his power (a
Lyon): Second, his hatred, and wrath in the word (roaring): Third, his
subtilty (walking about) obseruing euery oportunity and occasion to hurt
vs: Fourth, his cruelty (deuoure) no contentment but in our ruine and
vtter destruction.
[Footnote h: _Strigelius in explicatione locorum Theologicorum
Melanthonis parte 3. titulo de cruce & calamitatibus._]
Fourth, God would haue vs get the victorie against Sathan, and take
knowledge, that Christ on our side fighteth for vs, through whom we
triumph, and so are made more vndoubtedly assured of our saluation; and
this is that which hee promised, _The [i]Seed of the woman shall bruise
the head of the Serpent_, _Gen. 3. 15_. And the Apostle confirmeth, God
shall tread down Sathan vnder your feete, _Rom. 16. 20_.
[Footnote i: _Augustinus de Genesi ad literam, l. 11. c. 22_.]
God suffereth the diuell to preuaile against the wicked, yet in the most
Holy there is no iniustice _2. Chron. 19. 7_. But First, [k]Herein is
the declaration of his iustice, whereby hee punisheth obstinate sinners,
& those who prouoke him to wrath, and will not repent: And thus it is
sayd of the _Aegiptians_, whom no plagues could soften, that hee cast
vpon them the fiercenes of his anger, and indignation, and trouble, by
sending euill Angels among them, [l]_Psalm 78. 49_. And when _Saul_ had
neglected the commandement of God, an euill spirit from the Lord
troubled him, _1. Sam. 16. 14_. Thus _Ahab_ seduced by his false
prophets descendeth into the battaile, and is slaine (contemning the
words of _Michaiah_) in[m] whose mouthes the diuell was a lying spirit,
who sent of the Lord, perswaded him and preuailed, _1. Kin. 22.
22.23.24_.
[Footnote k: _Hyperius in locis Theolog. lib. 2._]
[Footnote l: _Augustinus in locuus consulatur._]
[Footnote m: _Vide Iaquerium in flagello hereticorum
fascinariorum, cap. 23._]
Second, By affliction in the body or goodes, God[n] would quicken them
vp to seeke the saluation of their soules. And so _Paul_ gaue ouer a
scandalous and incestuous person vnto the diuell, that he might be
induced to forsake his sin, liue chastely heereafter, and be an edifying
example to those whom he had offended: and this kinde of discipline was
more soueraigne, then any other could haue beene, because mans nature
abhorreth Sathan, and trembleth with feare once to conceiue that he
should fall into his power and hands, and this is that which he writeth,
aduising the Corinthians to deliuer him vnto Sathan, for the destruction
of the flesh, that the spirit may be saued in the day of the Lord Iesus,
_1. Cor 5. 5_. And in this sort he speaketh of two other deceiuers and
blasphemers, _Hymenaus_ and _Alexander_, I haue deliuered them vnto
Sathan, that they may learne not to blaspheme, _1. Timothie 1. 20._
therfore this giuing ouer, was not to destruction, but for correction.
[Footnote n: _Idem cap. 21._]
The last poynt propounded, was, That witches haue power granted to vex
Gods owne children aswell as others, and preuaile ouer them; and that we
doe enquire (so farre as we may, and is iustifiable) of the causes
thereof, which may be these.
First, [o]This is permitted vnto them for the experience of their faith
and integrity, so that by this meanes their loue towards God which lay
hidden in the heart, is now made manifest. To be quiet and patient in
prosperity, when we may enioy benefites at our owne pleasure, is a
matter easily to be performed: But to endure the fire of Tribulation,
that is the proofe of a stedfast Christian, and in losses and sickenesse
procured by such to bee silent, and submit our selues, this is the note
of a faithfull man, & to choose rather obeying the law of God, to beare
the infirmity of the body, then to ouer-flow in riches, and enioying
health and strength offend the Lord.
[Footnote o: _Trithemius in libel. 8 qu[e,]stionum quas illi
dissoluendas proposuit Maximilianus Imperator, qu[e,]st 7._]
Second, this maketh a difference betweene the wicked and the godly: for
thus the holy Apostle speaketh of the righteous, that by many
afflictions they must enter into the kingdome of heauen, _Act. 14. 22_.
And all that will liue godly in Christ Iesus suffer tribulations, _2.
Timoth. 3. 12._ for whom the Lord loueth, he doth chasten, _Prouer. 3.
12_. It is a Christians glory to vndergoe for Gods cause, any vexation
whatsoeuer, whether wrought by the diuell, or brought to passe by wicked
men his [p]instruments; for when he is tryed, hee shall receiue the
crowne of life, which God hath promised to those who loue him, _Iames 1.
12_. But wee reade contrary of the wicked, they become olde, yea, are
mighty in power, their seede is established in their sight with them,
and their of-spring before their eyes, their houses are safe from feare,
neyther is the rod of God vpon them, &c. they spend their dayes in
wealth, and in a moment go downe into the graue, _Iob 21. 7.8.9._ &c.
Yet surely they are set in slippery places, sodainely destroyed and
perished, & horribly consumed as a dreame when one awaketh: O Lord, thou
shalt make their Image despised, &c. _Psal. 73. 18.19.20_.
[Footnote p: _Potestatis diabolo concess[e,] has causas ponit
Iohannes Gerson de erroribus circa artem magicam, in dicto
secundo._
_1º. Obstinatorum damnationem._
_2º. Peccatorum purgationem, & punitionem._
_3º. Ad fidelium probationem, & exercitationem._
_4º Ad gloriæ dei manifestationem_]
_The seuenth Proposition._
More women in a farre different proportion prooue Witches then men, by a
hundred to one; therefore the Lawe of God noteth that Sex, as more
subiect to that sinne, _Exodus 22. 18_. It is a common speach amongst
the Iewish Rabbins, [a]many women, many Witches: And it should seeme
that this was a generally receiued opinion, for so it is noted by
_Pliny_, _Quintilian_, and others, neyther doth this proceede (as some
haue thought) from their frailtie and imbecillity, for in many of them
there is stronger resolution, to vndergoe any torment then can bee found
in man, as was made apparant in that conspiracy of _Piso_ against
_Nero_,[b] who commaunded that _Epicharis_, knowne to bee of the same
faction, should first presently be set vpon the racke,
[Sidenote: _Muliebre corpus impar dolori._]
imagining that being a woman, she would neuer bee able to ouercome the
paine: But all the tortures that he or his could deuise, were not able
to draw from her the least confession of any thing that was then
obiected against her. The first dayes question shee so vtterly
contemned, that the very Chaire in which they conueied her from the
place, did seeme as a Chariot wherein shee rid, triumphing ouer the
barbarous vsage of their inhumane cruelty. The morrow following brought
thither againe, after many rough incounters, remained so vnshaken, that
wrath it selfe grew madde, to see the strokes of an obstinate and
relenting fury fall so in vaine vpon the softer temper of a Woman: and
at the last tooke a scarfe from about her necke, and by it knits vp
within her bosome the knowledge shee had of that fact, together with
that little remainder of spirit, whereof by force and violence they
laboured to depriue her.
[Footnote a: _In Perkei ababboth. Bodinus in confutatione
opinionis Wieri. Plinius in hist. natural. Quintilianus
Institutionum oratoriarium lib. 5. cap. 10._]
[Footnote b: _Tacit. Annal. lib. 15._]
[c]Former ages haue likewise produced _Leena_, an exemplary president of
this sort, to all posterity, who when _Armodius_ and _Aristogiton_
hauing failed of the execution of their enterprise against _Hipparchus_
a tyrant, had beene put to death, she was brought to the torture to be
enforced to declare what other complices there were of the conspiracie.
But rather then shee should bee compelled thereunto, bit her tongue
asunder, and spit it in the face of the tyrant, that though she would,
yet could not now disclose them. In remembrance whereof the Athenians
caused a Lyon of Brasse to bee erected, shewing her inuincible courage
by the generosity of that beast, and her perseuerance in secrecie, in
that they made it without a tongue. Therefore the learned haue searched
out other causes thereof, and among the rest, obserued these as the most
probable.
[Footnote c: _Tertul. in Apologet. Crinitus de doctrina Christiana
lib. 9. cap. 8._]
First, they are by nature credulous, wanting experience, and therfore
more easily deceiued.
Secondly, [d]they harbour in their breast a curious and inquisitiue
desire to know such things as be not fitting and conuenient, and so are
oftentimes intangled with the bare shew and visard of goodnesse. As the
Lady of Rome, who was importune, and vehemently instant vpon her
husband, to know what was debated of that day at the Councell Table. And
when he could not be at rest, answered, The Priests had seene a Larke
flying in the aire with a golden Helmet on his head, and holding a
speare in his foot. Scarce she had this, but presently she told it to
one of her maids: she to another of her fellowes, so that report was
spread through the whole Citie, and went for currant vntill it receiued
a checke: But all are not of this mould.
[Footnote d: _Binfeldius de confessionibus maleficorum. Peucerus
de pr[e,]cipius diuinationum generibus in titulo de +theomanteia+
Martinus de Arles._]
Thirdly, their complection is softer, and from hence more easily receiue
the impressions offered by the Diuell; as when they be instructed and
gouerned by good Angels, they proue exceeding religious, and
extraordinarily deuout; so consenting to the suggestions of euill
spirits, become notoriously wicked, so that there is no mischiefe aboue
that of a woman, _Eccles. 25. 13._ &c.
Fourthly, in them is a greater facility to fall, and therefore the
Diuell at the first took that aduantage, and set vpon _Eue_ in _Adams_
absence, _Genes. 3. 3_.
Fifthly, this sex, when it conceiueth wrath or hatred against any, is
vnplacable, possessed with vnsatiable desire of reuenge, and transported
with appetite to right (as they thinke) the wrongs offered vnto them:
and when their power herein answereth not their will, and are meditating
with themselues how to effect their mischieuous proiects and designes,
the Diuell[e] taketh the occasion, who knoweth in what manner to content
exulcerated mindes, windeth himselfe into their hearts, offereth to
teach them the meanes by which they may bring to passe that rancor which
was nourished in their breasts, and offereth his helpe and furtherance
herein.
[Footnote e: _Exemplum apud Binfeldium reperies de confessionibus
maleficorum, pag. 32._]
Sixthly, they are of a slippery tongue, and full of words: and therefore
if they know any such wicked practises, are not able to hold them, but
communicate the same with their husbands, children, consorts, and inward
acquaintance; who not consideratly weighing what the issue and end
thereof may be, entertaine the same, and so the poyson is dispersed.
Thus _Dalilah_ discouered her husbands strength where it lay, vnto the
Philistines; and procured his infamous and disastrous ouer-throw.
_Judg. 16. 18._
Hitherto in some Propositions I haue set downe the originall of
witch-craft, and other such curious and vnlawfull Arts, the quality
of the persons agents in the same, the power of the Diuell, and his
confederates, the league of association which enterchangeably
passeth betweene them, his assuming a body, and framing a voice
for the performance of that businesse; that women, and why,
are most subiect to this hellish practice.
Now the truth of all these shall
appeare by exemplary proofes
in the Narration
following.
* * * * *
A true Narration of some of those
_Witch-crafts which _Marie_ wife of_
Henry Smith Glouer did practise, and of the
_hurts she hath done vnto sundry persons by the same:_
confirmed by her owne Confession, and from the publike
_Records of the examination of diuers vpon their oaths:
of her death, and execution for the same, which
_was on the twelfth day of Ianuarie_
_last past._
_Marie_ wife of _Henrie Smith_, Glouer, possessed with a wrathfull
indignation against some of her neighbours, in regard that they made
gaine of their buying and selling Cheese, which shee (vsing the same
trade) could not doe, or they better (at the least in her opinion) then
she did, often times cursed them, and became incensed with vnruly
passions, armed with a setled resolution, to effect some mischieuous
proiects and designes against them. The diuell who is skilfull, and
reioyceth of such an occasion offered and knoweth how to stirre vp the
euill affected humours of corrupt mindes (she becomming now a fitte
subject, through this her distemper, to worke vpon, hauing the
vnderstanding darkened with a cloude of passionate, and reuengefull
affections) appeared vnto her amiddes these discontentments,
[Sidenote: Proposition 4.]
in the shape of a blacke man, and willed that the she should continue in
her malice, enuy, hatred, banning and cursing; and then he would be
reuenged for her vpon all those to whom she willed euill:
[Sidenote: Proposition 5.]
and this promise was vttered in a lowe murmuring and hissing voyce: and
at that present they entred tearmes of a compact, he requiring that she
should forsake God, and depend vpon him: to which she condescended in
expresse tearmes, renouncing God, and betaking herselfe vnto him. I am
sparing by anie amplification to enlarge this, but doe barely and
nakedly rehearse the trueth, and number of her owne words vnto mee.
After this hee presented himselfe againe at sundry times, and that to
this purpose (as may probably bee coniectured) to hold her still in his
possession, who was not able, eyther to looke further into these
subtilties, then the superficiall barke thereof, or not discouer the
depth of his designements, and in other formes, as of a mist, and of a
ball of fire, with some dispersed spangles of blacke; and at the last in
prison (after the doome of iudegement, and sentence of condemnation was
passed against her) two seuerall times, in that figure as at the first:
only at the last he seemed to haue a paire of horns vpon his head, and
these as shee came downe from her chamber, being sent for to conferre
with some learned and reuerend Diuines, by whose prayers and
instructions she might be brought to the sight and confession of her
grieuous offences, be regained and rescued out of his hands, brought to
repentance, and the fauour of God, assured hope of mercie, and eternall
life, and at these times he wished her to confesse nothing to any of
them, but continue constant in her made promise, rely vpon him, and hee
would saue her. This was too high a straine aboue his reach to haue made
it good, and a note of his false descant, who hauing compassed this
wretched woman, brought her to a shamefull and vntimely end; yet doing
nothing herein contrary to his malicious purposes, for hee was a
murtherer from the beginning, _Iohn 8. 44_. Now then, to descend
to particulars, and the effects of this hellish association made.
Being thus joyned and linked together in a reciprocall league,
he beginneth to worke for her, in procuring the mischiefe
of those whom she maligned, whereof these
few acknowleged by her selfe, may
yeeld some taste of more,
though concealed.
¶ _Her wicked practise against Iohn Orkton._
The first who tasted of the gall of her bitternes was _Iohn Orkton_ a
Sailer, and a man of strong constitution of body, who about some fiue
yeares sithence, returning out of Holland in the Netherland, or low
Countries beyond the Seas, hapened, for some misdemeanors committed by
him to strike the sonne of this _Mary Smith_ (but in such sort as could
not in reason bee offensiuely taken) who hearing his complaint, came
forth into the streete, cursing and banning him therefore, as oftentimes
shee did, dwelling in the next adioyning house, and wished in a most
earnest and bitter manner, that his fingers might rotte off; wherevpon
presently hee grew weake, distempered in stomacke, and could digest no
meate, nor other nourishment receiued, and this discrasie or feeblenesse
continued for the space of three quarters of a yeare; which time
expired, the fore-mentioned griefe fel downe from the stomacke into his
hands and feete, so that his fingers did corrupt, and were cut off; as
also his toes putrified & consumed in a very strange and admirable
manner. Neuerthelesse, notwithstanding these calamities, so long as hee
was able, went still to Sea, in the goods and shippes of sundry
Merchants (for it was his onely meanes of liuing) but neuer could make
any prosperous voyage (as then other men did) eyther beneficiall to the
Owners, or profitable to him selfe. Whereupon, not willing to bee
hindrance to others, and procure no good for his owne maintenance by his
labours, left that trade of life, and kept home, where his former griefe
encreasing, sought to obtaine help and remedie by Chirurgery, and for
this end went to Yarmouth, hoping to be cured by one there, who was
accompted very skilfull: but no medicines applyed by the Rules of Arte
and Experience, wrought any expected or hoped for effect: for both his
hands and feete, which seemed in some measure euery euening to be
healing, in the morning were found to haue gone backeward, and growne
far worse then before: So that the Chirurgian perceiuing his labour to
bee wholly frustrate, gaue ouer the cure, and the diseased patient still
continueth in a most distressed and miserable estate, vnto the which hee
was brought by the hellish practises of this malitious woman, who long
before openly in the streetes, (whenas yet the neighbours knew of no
such thing) reioycing at the calamity, said, _Orkton_ now lyeth a
rotting. And no maruell though she could tell that which herselfe had
done, and her good maister would not suffer to be concealed, but that
the testimony of her owne tongue should remayne as a record towardes her
further detection and condemnation, who sought meanes of her voluntary
accord to be reconciled with the wofull distressed party, but this was
nothing else but to plaister ouer and disguise her former inhumane and
barbarous actions, for no reliefe at all followed thereof: for
oftentimes, as hath beene prooued, the diuells and witches his
[Sidenote: Propositiõ 3.]
instruments doe cause such diseases, which neyther the one, nor the
other can remoue againe. And this is not any vaporous imagination, but
a most vndoubted trueth. For now this poore man continueth still in a
lamentable estate, griefe, and paines encreasing, without hope of helpe,
except God in the abundance of his tender mercies vouchsafe to grant
comfort and deliuerance.
¶ _Her Wicked practise against Elizabeth Hancocke_
The second person distressed, by this witch, was _Elizabeth Hancocke_,
then widdow, now wife of _Iames Scot_: the maner, occasion, and
proceeding of whose dealing against her was thus. She comming out of the
towne from the shoppe of one _Simon Browne_ a Silkeman, vnto whom she
had carried home some worke, which was by him put out vnto her; _Henry
Smith_, as shee passed by his doore, tooke her by the hand, and
smilingly said, that his ducke (meaning his wife, this woman of whome we
now speake) told him that shee had stolne her henne; which wordes she
then passed ouer, as onely spoken in merriment, and denying the same: in
the meane time, as they were interchanging these words, shee came
herselfe, and directly charged her with the henne, and wished that the
bones thereof might sticke in her throat, when she should eate the same:
which speech also she made no great reckoning of, supposing them to be
but words of course, and might bee vttered in jeast. Neuerthelesse,
afterward better considering of the same, conceiued much griefe, to bee
counted one of so euill quality and disposition, and espying that hen
for which she was accused, to sit vpon the hatch of her shoppe doore,
went to her, and mooued with the indignity of that slaunder, and vniust
imputation, told her in some passion and angry manner, that it was a
dishonest part thus to blemish the good name of her neighbors with so
vntrue aspersions: whereupon, breaking foorth in some violence, she
wished the pox to light vpon her, and named her prowde _Iinny_, prowde
flurts, and shaking the hand, bade her go in, for she should repent it;
and the same night, within three or foure houres after these curses and
imprecations vttered, she was taken and pinched at the heart, and felt a
sodaine weaknesse in all the parts of her body; yet her appetite to
meare nothing diminished, and so continued for the space of three
weekes; in which time, when she was any thing well, would come to the
doore, and leane vpon the stall, whom this _Marie Smith_ seeing, did
euer banne, adding the former curse, the poxe light vpon you, can you
yet come to the doore? and at the end of these three weekes, beeing but
very weake, came foorth as shee vsed to doe, to take the ayre, this
mischieuous woman most bitterly cursed her againe, whereupon she went
into the house, fell into such a torturing fit, and nipping at the
heart, that she fainted, hardly recouerable for the space of halfe an
houre, and so grieuously racked and tormented through all parts of her
body, as if the very flesh had beene torne from the bones, by the
violent paine whereof she could not refraine, but tore the haire from
off her head, and became as one distraught, bereaued of sence, and
vnderstanding: And the same night the bed whereon she lay, was so
tossed, and lifted vp and downe, both in her owne feeling, and in the
sight of others then present beholders of her extreamities, by the space
of one houre or more, that she was therewith exceedingly terrified, &
did thinke oftentimes in her sleepe, that she did see this _Marie Smith_
standing before her. And this fit continued sixteene houres, during
which passion _Edward Drake_ her father came to the Towne, touched with
griefe for this torture of his daughter (as parents hearts are relenting
and tender, and naturall compassion is soone stirred vp in them) tooke
her vrine, went to one for his aduice (whose fact herein is no way
iustifiable, and argued but a small measure of religion, and the
knowledge of God in him) who first tolde vnto him the cause of his
comming, that is, to seeke help for his daughter, and then added, that
she was so farre spent, that if hee had stayed but one day longer, the
woman who had wronged her, would haue spent her heart, and so become
vnrecouerable, and thereupon shewed him her face in a Glasse; and
further, opened the beginning cause of falling out, which was for a hen,
which before this, _Drake_ neyther knew nor heard of, and then gaue his
counsell for remedy, which was the matter sought for & desired, & that
was in this order. To make a cake with flower from the Bakers, & to mix
the same instead of other liquor, with her own water, and bake it on the
harth, wherof the one halfe was to be applyed and laid to the region of
the heart, the other halfe to the back directly opposit; & further, gaue
a box of ointment like triacle, which must be spread vpon that cake, and
a powder to be cast vpon the same, and certaine words written in a
paper, to be layd on the likewise with the other, adding this caueat,
that if his daughter did not amend within six houres after the taking of
these receits, then there was no health or recouery to be looked for: &
further, wished silence to be kept herein, for the womã who had done
this, would know any thing.
And being thus furnishing with instructions, and returning home, as shee
alighted from his horse to enter into that house where his daughter lay
(being the next vnto _Mary Smiths_) shee then stood leaning ouer her
shop window, whom hee knew to be that person, which was shewed vnto him,
and she cursed him passing by, and told his daughter that her Father had
beene with a Wisard. And the next day following after they had put in
practise the directions giuen, she affirmed to diuers of the neighbours,
that _Drake_ the afflicted womans father, had beene to aske counsell,
and made a Witch Cake, but shee would learne how they came to haue that
knowledge: yet for the present she found helpe, and was freed from the
languishing and other conflicts wherewith she was assaulted by the space
of sixe weekes.
After this, being married vnto _Iames Scot_, a great Cat which kept with
this Witch (of whose infernall both purposes and practises wee now
speake) frequented their house; and vpon doing some scathe, her husband
moued therwith, thrust it twice through with his sword: which
notwithstanding those wounds receiued, ran away: then he stroke it with
all his force vpon the head with a great pike staffe, yet could not kill
her; but shee leapt after this vpward almost a yard from the boords of
that chamber where she now was, and crept downe: which hee perceiuing,
willed his lad (a boy of foureteene yeares) to dragge her to the
muck-hill, but was not able; and therefore put her into a sacke, and
being in the same, still moued and stirred. Whereupon they put her out
againe, and cast her vnder a paire of staires, purposing in the morning,
to get more helpe, and carry her away; but then could not be found,
though all the doores that night were locked, and neuer heard what
afterward became thereof.
Not long after, this Witch came forth with a Birchin broome, and
threatned to lay it vpon the head of _Elizabeth Scot_, and defiled her
cloathes therewith, as she swept the street before her shop doore, and
that in the sight of her husband, who not digesting this indignity
offered vnto his wife, threatned that if she had any such fits, as she
endured being a Widow before marriage, hee would hang her. At this she
clapped her hands, and said hee killed her Cat. And within two or three
dayes after this enterchange of words betweene them, his wife was
perplexed with the like paine and griefe at her heart, as formerly she
had beene; and that for two dayes and a night: wherefore her husband
went to this wrathfull and malicious person, assuring that if his wife
did not amend, hee would accuse her to the Magistirate, and cause the
[a]rigor of the law to be executed vpon her, which is due to such
malefactors. These things were done some three yeares sithence. The
party troubled yet liueth, but in no confirmed health, nor perfect
soundnesse of body.
[Footnote a: _Witches can by no meanes bee so easily brought to
recall the mischiefe they haue done, as by threats and stripes.
Remigius in Dæmonolatria, lib 3. c. 3._]
_Her wicked practises against Cicely Balye._
A third subiect whereupon this wrathfull womans anger wrought, was
_Cicely Balye_, then seruant to _Robert Coulton_, now wife of _William
Vaux_, who sweeping the street before her maisters doore vpon a Saturday
in the euening, _Mary Smith_ began to pick a quarrell about the manner
of sweeping, and said vnto her she was a great fat-tail'd sow, but that
fatnesse should shortly be pulled downe and abated. And the next night
being Sunday immediatly following, a Cat came vnto her, sate vpon her
breast, with which she was grieuously tormented, and so oppressed, that
she could not without great difficulty draw her breath, and at the same
instant did perfectly see the said _Mary_ in the chamber where she lay,
who (as she conceiued) set that Cat vpon her, and immediatly after fell
sicke, languished, and grew exceeding leane; and so continued for the
space of halfe a yeare together, during the whole continuance in her
maisters seruice; vntill departing from him, she dwelt with one Mistres
_Garoway_, and then began to bee amended in her health, and recouer of
her former pining sicknesse: for this Witch had said, that so long as
she dwelt neere her, she should not be well, but grow from euill to
worse.
Thus euery light trifle (for what can be lesse then sweeping of a lttle
dust awry?) can minister matter to set on fire a wrathfull indignation,
and inflame it vnto desired reuenge, the Diuell being willing to
apprehend and take hold vpon such an occasion, that so he might do some
pleasing office to his bond-slaue, whom she adored in submisse manner,
vpon her knees, with strange gestures, vttering many mumuring, broken,
and imperfect speeches, as this _Cicely_ did both heare and see, there
being no other partition between the chamber wherein shee performed
these rites, and the house of her maister with whom she then dwelt, but
only a thin seeling of boord, through a cranny or rift of whereof she
looked, listned attentiuely vnto her words, and beheld diligently her
behauiour, and might haue seene and heard much more, but that she was
with the present spectacle so affrighted, that she hastened downe in
much feare and distemper.
_Her wicked practise against Edmund Newton._
The fourth endammaged by this Hagge, was one _Edmund Newton_: the
discontentment did arise from this ground; Because hee had bought
seuerall bargaines of Holland cheese, and sold them againe, by which she
thought her benefit to be somewhat impaired, vsing the like kinde of
trading. The manner of her dealing with him was in this sort. At euery
seuerall time buying Cheese he was grieously afflicted, being thrice,
and at the last either she or a spirit in her likenesse did appeare vnto
him, and whisked about his face (as he lay in bed) a wet cloath of very
loathsome sauour; after which hee did see one cloathed in russet with a
little bush beard, who told him hee was sent to looke vpon his fore
legge, and would heale it; but rising to shew the same perceiuing hee
had clouen feet, refused that offer, who then (these being no vaine
conceits, or phantasies, but well aduised and diligently considered
obseruances) suddenly vanished out of sight. After this she sent her
Impes, a Toad, and Crabs crawling about the house, which was a shoppe
planchered with boords, where his seruants (hee being a Shooemaker) did
worke: one of which tooke that toad, put it into the fire, where it made
a groaning noyse for one quarter of an houre before it was consumed;
during which time _Mary Smith_ who sent it, did endure, (as was
reported) torturing paines, testifying the felt griefe by her out-cryes
then made.
The sicknesse which he first sustained, was in manner of a madnesse or
phrensie, yet with some interposed release of extremity: so that for
thirteene or foureteene weekes together hee would be of perfect memory,
other times distracted and depriued of all sence. Also the ioynts and
parts of his body were benummed, besides other pains and greifes from
which hee is not yet freed, but continueth in great weakenesse, disabled
to performe any labour, whereby hee may get sufficient and competent
maintenance. And by the councel of some, sending for this woman by whom
hee was wronged, that he might scratch her (for this hath gone as
currant, and may plead prescription for warrant a* foule sinne among
Christians to thinke one Witch-craft can driue out another) his nailes
turned like feathers, hauing no strength to lay his hands vpon her.
And it is not improbable but that she had dealt no better with others
then these aboue mentioned. For M^r _Thomas Yonges_ of London,
Fishmonger, reported vnto me, that after the demand of a debt due vnto
M^r _Iohn Mason_, Silkeman of the same Citie, whose Widow hee married,
from _Henry Smith_ Glouer her husband, some execrations and curses being
wished vnto him, within three or foure dayes (being then gone to
Yarmouth in Norfolke vpon necessary businesse) there fell sicke, and was
tortured with exceeding and massacring griefes, which by no meanes
(hauing vsed the aduise of sundry learned and experienced Physitians in
Norwich) could in any part be mitigated, and so extraordinarily vexed
thirteene moneths, was constrained to go on Crutches, not being able to
feed himselfe, and amended not before this mischieuous woman was
committed to prison (accused for other wickednesses of the like kinde)
at which time (so neere as he could conjecture) he then receiued some
release of his former paines, though at the present when hee made this
relation, which was at Candlemas last past, had not perfectly recouered
his wonted strength: for his left hand remained lame, and without vse.
But thus much by the way onely, omitting how before this accident a
great Water-dogge ranne ouer his bed, the doore of the chamber where he
lay being shut, no such one knowne (for carefull enquiry was made)
either to haue been in that houfe where hee lodged, or in the whole
Towne at any time.
I doe not insist vpon this, because shee did not nominate him or any
other vnto vs, but onely those foure already expressed: and for the
wrongs done to them, she craued mercy at Gods hands, as for all other
her sins, and in particular for that of Witch-craft, renounced the
Diuell, embraced the mercies of God purchased by the obedience of Iesus
Christ, and professed that her hope was onely by his suffering and
passion to bee saued. And all these, that is to say, her former grieuous
offences committed against God, and his people, her defiance of the
Diuell, and reposing all confidence of saluation in Christ Iesus alone,
and his merits, she in particular maner confessed openly at the place of
execution, in the audience of multitudes of people gathered together (as
is vsuall at such times) to be beholders of her death. And made there
also profession of her faith, and hope of a better life hereafter; and
the meanes whereby she trusted to obtaine the same, as before, hath
beene specified. And being asked, if she would be contented to haue a
Psalm sung, answered willingly that she desired the same, and appointed
it herselfe, _The Lamentation of a Sinner_, whose beginning is, _Lord
turne not away thy face, &c_. And after the ending thereof thus finished
her life: So that in the iudgement of charity we are to conceiue the
best, and thinke shee resteth in peace, notwithstanding her heynous
transgressions formerly committed: for there is no maladay incurable to
the Almighty Physitian, _Esay 1. 18_ _Ezech. 33. 11_. Therefore _Caine_
did iniury to God, when conuicted of the barbarous and vnnaturall
murther of his righteous brother, cryed out tht his sinne was greater
then could be forgiuen, _Gen. 4. 13_ for _Gods_ mercy is greater then
mans misery can be. And euen for the like vnto this very fact, we haue a
booke case, already adiudged, and ouer-ruled in those _Ephesians_, who
brought their coniuring bookes, sacrificed them in the fire, æstimated
at the [b]value of nine hundred pounds of our money, repented of
their[c] sinnes, and obtained mercy, _Acts 19. vers. 19_.
[Footnote b: _Bud[e,]us de asse. lib. 5._]
[Footnote c: The Ephesians were infamous for their Magicall
practises, _Appollonius_ professing the same in the Citie, so that
it grewe into a prouerb, +grammata Ephesia+ the Ephesian letters,
which were certaine Characters and wordes, by vertue whereof they
obtained good successe in all businesse, victory against others,
euasion and escape from dangers; and as we reade in _Suidas_, a
Milesian armed with these letters, ouer-came thirty Champions in
the games of _Olimpus_, but being remoued by the Magistrate,
hauing intelligence thereof, himselfe was subdued. Of these see
_Athen[e,]us Deipnosophiston lib. 12._ _Hesichius_ in his
_Lexicon._ _Plutarchus quæstionum conuiualium, lib 7. cap. 5_.]
¶ _The eight Proposition, and first consequent._
Now then from this premised narration, these two corrollaries or
consequents do necessarily follow.
It is not lawfull for any Christian to consult with a witch or wisard,
or goe to them for helpe. God himselfe, whose commandement is and must
be the rule of our life & direction hath forbidden it, _Leuit. 19. 31._
and _20. 6._ _Deuter. 18. 10.11_. And the Imperiall lawes, haue beene in
this case verie respectiue.[a] Therefore, _Leo_ the Emperour straitly
enioyneth, that none should resort vnto them, and stileth their aduice
nothing but meere impostures and deceit; and in the [b]Decrees collected
by _Gratian_, the teachers of the people are seriously exhorted to
admonish them, that magicall arts and inchantments cannot heale any
infirmity: and that they bee the dangerous snares, and subtilties of
that ancient enemy of mankind, by which he indeuoureth to entangle
them[c]: and these so streight and seuere prohibitions are not without
iust and weighty cause. For,
[Footnote a: _Cod lib. 9. titulo 18. L. nullus & L. Nemo._]
[Footnote b: _Gratianus decretorum parte 2. caus. 26. qu. 7._]
[Footnote c: _Danæus in dialogo de sortiarijs cap. 6._]
First, wee must haue no commerce or dealing with the diuell, eyther
directly and immediately, or mediately and indirectly; for we ought to
haue our recourse to God alone in all distresses, and this is that which
_Eliah_ spake with great indignation vnto the messengers of _Ahaziah_,
who went to enquire of _Baal-zelub_, for the recouerie of their Lords
health, _2. King. 1. 3_.[d] So that wee must not seeke to Sathan, or any
of his ministers. For none can serue two maisters, _Matt. 6. 24_. But as
religious _Iehosaphat_, when we know not what to doe, then lift vp our
eyes to heauen, _2 Chron. 20. 12_.
[Footnote d: _Martinus de Arles in tractatu de superstitionibus.
Iohannes Gerson de erroribus circa artem magicam articulo 5._]
Secondly, that help which any receiue from them bringeth destructon of
our soules, for such as seeke for relief this way, make a[e] separation
& departing from God, which is the death of the soule. And though it may
be obiected, that some haue receiued benefite hereby, yet these are not
one of tenne. And further, wee are not to iudge heerein of the
lawfulnesse of these actions by the successe, but rest vpon the
commaundement, for it falleth out sometime, that a thiefe and common
robber by the high way, may liue in more aboundance, then those who with
a lawfull and honest trade painefully maintaine themeelues, yet
therefore hee is not iustified. And when wee haue recourse vnto others
beside God, we bewray herein our [f]distrust, infidelitie, contempt and
rebellion against him, which grieuous sinnes bring his wrath and
eternall destruction. But let it be taken for granted, that wee may
receiue good by them, yet this maxime is sure, & a truth vnrepealeable,
which no distinction can elude; we must not doe euill that good may come
thereof, _Rom. 3. 8._[g] yea, it were better to end our dayes in any
extremitie whatsoeuer, then to vse these for our helpers.
[Footnote e: In curing diseases the diuell respecteth two ends:
the one, that he might seeme to keep the promise he hath made with
those his slaues, and retaine them in their malicious practises
and infidelity: the other, that hee might draw their faith and
trust from God, who are thus healed by witches and wisards his
instruments, and cast them downe headlong into destruction of
their soules: or if they misse of hoped reliefe which often times
so commeth to passe, God withstanding their attempts, then to
wound their consciences, and driue them to despaire.]
[Footnote f: _Nauarrus in Enchiridio siue manuali confessariorum
cap 11._]
[Footnote g: _Chrysost. cont. Iud[e,]os hom 6._]
Thirdly, they[h] cure not diseases but in shew, except such as
themselues haue inflicted, otherwise those doe returne, as is reported
of _Adrianus_ the[i] Emperour, who troubled with a dropsie, by magicall
charmes did oftentimes empty the water thereof, but in a short space
increased againe; and perceiuing the same to grow worse & worse, sought
to dispatch and rid himselfe of life, by poyson, or the sword, or some
other desperate attempts. Or a worse malady (the first being abated)
followeth: as I haue knowne one, who vsing the help of a wisard for the
cure of a sore in his breast, prescribed in this sort: crossed the place
affected with his thumb, and mumbled to himself some words in secret,
after gaue the patient a powder like the ashes of wood, which was to be
boiled in running water, and with it to wash the vlcer, after certaine
clouts were to be applyed, with speciall care to lay that side of the
clout vnto the sore, which was by him crossed, and marked; and all these
clothes must at once be bound vpon it, and euery day the lowest remoued
or taken away: thus in short time that anguish and griefe ceased; but
not long after the party fell into a more grieuous infirmity, and still
continueth therein. Or if the euill be taken from the[k] person
presently afflicted, then is it layd vpon his friends children or
cattell, and sometime it falleth to the lot of the witch herselfe, so
that alwayes the diuell is a diuell, doing euill, and working mischiefe.
[Footnote h: _Tatianus oratione tertia contra Græcos._]
[Footnote i: _Xiphilinus ex Dion. in Adriano_ +manganeiais men te
se kai goêtiais ekeonto pote tou hugrou, palin de autou
epimplato.+]
[Footnote k: Bodine proueth this by many examples in his
_Dæmonomania_, _lib. 3. cap. 2_.]
Fourth, a [l]wisard, witch, or sorcerer can not releeue any but by his
or her inuocation, and help of the diuell, but this fact is absoluteIy,
and without exception, wicked, and can by no limitation or circumstance
bee made tolerable: Therefore they who require this at their hands,
which they cannot performe without committing of sinne, be liable to the
same vengeance and wrath of God to which they are; for not only the
principall offenders, but the [m]accessaries, and consenters to their
euill, are worthy of death, _Rom. 1. 32_.
[Footnote l: _Binfeldius de confessionibus maleficorum. Cardinalis
Caietanus in summula titulo de maleficio. Toletus in summa casuum
conscientiæ, sine instructione sacerdotum li. 4. c. 16._]
[Footnote m: _Gratianus in Decretis parte 2, causa 26. qu[e,]st.
2. sect. Qui sine saluatore, &c._]
Now before I conclude this poynt, because by these kinde of creatures,
many toyes bee vsed, to shaddow and maske the diuells suggestion and
workes, it shall not be amisse to mention some of them, and among the
rest be [n]characters written or grauen in plates of mettall: and for
these it is most certayne that Quantities haue no actiue qualitie; and
therefore, if any expected successe according to desire doe follow in
the vse thereof, it proceedeth from the illusion of Sathan, and is his
worke, that hereby he might winne credite to his crafty fleights and
conueyances, and procure to himselfe authority, establishing the
kingdome of darknesse, withdraw men from resting vpon God, and reposing
their trust in his almighty power, and boundlesse mercy, and sollicite
them to expect helpe from him. There are besides these, other idle
trifles (for they deserue no better name which are appoynted to be hung
about the neck) for Amulets, as [o]powerfull and effectuall remedies
against certayne diseases, and pictures made of gold, brasse, lead, wax,
&c. which neyther haue nor can haue any other vertue, then that which
they doe receiue from the matter wherof they be framed, for the figure
worketh not as a cause of alteration; but if it bring to passe any other
effect that is from the power of the diuell an old enemy, and craftie
deluder of mankinde, and therefore, presupposeth a contract made with
him: wherefore [p]_Antoninus Caracalla_ condemned those who vsed the
same, for the helpe of Tertian and Quartan agues, and _Constantius_[q]
decreeth such to be woorthy capitall punishment, and put to death. And
that naturall couer wherewith some children are borne, and is called by
our women, the sillie how, Midwiues were wont to sell to credulous
Aduocates and Lawyers, as an especiall meanes to furnish them with
eloquence[r] and perswasiue speech, and to stoppe the mouthes of all,
who should make any opposition against them: for which cause one
[s]_Protus_ was accused by the Clergie of Constantinople to haue
offended in this matter. And _Chrysostome_ often accuseth Midwiues for
reseruing the same to Magicall vses. And _Clemens[t] Alexandrinus_
giueth vs to vnderstand of one _Erecestus_, who had two inchaunted
rings, so framed, that by the sound thereof he had direction for the fit
time and oportunity in mannaging all the businesses hee intended, and
yet notwithstanding was priuily murthered, though hee had warning giuen
by that sound which was his vsuall instructer. Thus, none can escape the
reuenging hand of God, which pursueth those who haue infeoffed
themselues to such vanities, and are besotted with these vnlawfull
curiosities. But among all other, charmes and inchaunting spells, haue
gotten the start of the rest, which some think absolutely lawfull, and
may vpon warrantise bee vsed, and pleade prescription for their
iustification; for wee reade in _Homer_[u] that _Vlysses_ being wounded
by words, stayed the flux of blood; and [x]_Cardanus_ tells vs, that
himselfe cutting his lip, could by no meanes restraine the flowing
blood, vntill he charmed it, and then presently stanched: but dare not
affirm whether his owne confidence, or the words did make this
restraint. I might adde to these, that infallible meanes (as is
supposed) by finding out a thiefe with a Siue and a payre of Sheares,
with that coniunction [y]_Dies, mies, Iescet, &c._ and the rest of such
sencelesse and monstrous tearmes, a Riddle that _Oedipus_ himselfe could
not vnfolde. But because this conceit of charming hath ouer-spread it
selfe in this Sunneset of the world, and challengeth a lawfull
approbation from the authority and practise of ancient [z]Physitians,
yea and found some [aa]Diuines to be their Patrons respectiuely, and
with clauses of mitigation, I thinke it very necessarie to shew the
vnlawfulness thereof. Wherefore,
[Footnote n: Of these characters and Images, _Iohn Gerson de
erroribus circa art[~e] magicam dicto 3. litera O. Martinus de
Arles de superstitionibus. Binfeldius in cõmentar. ad titulum
Codicis de maleficis & mathematicis;_ and examples _Hector Boetius
l. 2. historia Scotic[e,], de rege Duffo_, and _Thuanus_ lately in
the reign of _Charles_ the ninth king of France in the 57. Books
of the historie of his times.]
[Footnote o: _Binfeldius in titulum codicis de maleficis &
mathematicis. Martinus de Arles in tractatu de superstitionibus._]
[Footnote p: _Spartianus in vita Antonini Caracallæ._]
[Footnote q: _Ammianus Marcellinus lib. 19. non procul a fine, &
lib. 29._]
[Footnote r: _Lampridius in Antonino Diadumeo._]
[Footnote s: _Balsamon in commentarijs ad conc.
Constantinopolitanum in Trullo cap. 61._]
[Footnote t: _Stromateon libr. 1. gestauit_ +duo daktôlious
gegoêteumenous ouk apothanô de homôs dolophonêtheis kai toi
prosêmênantos tou psophou.+]
[Footnote u: _Odissea 19. vulnus Vlyssis_ +Autolukou philoi paides
dêsan epistamenôs epaoidê de haima kelainon echethon.+ _Cato de re
rustica. Plin. li. 28. ca. 2. Bodinus Dæmonomanias l. 2. c. 2._]
[Footnote x: _De subtilitate libr. 18._]
[Footnote y: _Georgius Pictorius in epitome de Magia. cap. 21._]
[Footnote z: _Vide Ritherhusium in notis ad Malchum de vita
Pythagoræ. Alexander Trallian. libr. 10. de colico affectu, in
fine. Serenus Sammonicus de pr[e,]ceptis medicinæ cap. de
Hemitritæo depellenda. Ioh. Langius epistolarum medicinalium lib.
1 epist. 33. & 34._]
[Footnote aa: _Aquinas in summa secundæ quest. 96. articulo 4._]
First, they had their originall and beginning from the diuell, who abode
not in the truth, _Iohn 8. 44._ was cast downe with the apostata angels
to hell, and deliuered into chaines of darkenesse, _2. Pet. 2. 4._ who
enuying mans felicity receiued into grace after the [bb]fall, himselfe
eternally reiected, omitted no occasion to weaken and ouerthrow the
same, that the benefite thereof might come but to a few, and the
greatest number perish with him for euer. Whereupon he endeuoured to
inwrappe the weaker sort of that fraile corporation in superstitions,
beguile them with doubtfull and false oracles, and bring to a forme of
worshippe contrary to that which God had commaunded, [cc]whereby the
world beganne to abound with Idolatry, disobedience, contempt, murthers,
vncleanenesse, lusts, thefts, lying, and such like outrages: and that
hee might with his infections impoyson them more dangerously, and
soueraigne in their hearts, he vndertooke to worke wonders, imitating
such miracles as God had done, and deuised cunningly many subtile
sleights and legerdemaines, and for this end most blasphemously abused
the glorious and holy name of God, and the word vttered by his mouth,
and represented a false shew of those effects, which hee had wrought in
nature: and heerein leuelled at two intentions, one to reproch God, and
counterchecke his works; the other to ouer-mask and couer his owne
secret traps and frauds, perswading men, that by the power of wordes
these things were brought to pass, which must needes therefore be of
great efficacie: seeing that the world & all things therein were so made
of nothing; for he spake, and they were created, and thus practised to
disgrace, and extenuate, that admirable and great worke of Creation, and
cause men to make lighter account of the Creator, seeing that they also
(instructed by him) were enabled thorow the pronunciation of certayne
words contriued into a speciall forme, eyther to infuse new strength
into things, or depriue them of that which formerly they had, or alter
the course of Nature, in raysing tempests, stirring vp thunder and
lightning; in [dd]taming serpents, and depriuing them of their naturall
fiercenesse and venime, and cause wilde beasts to become meeke and
tractable, yea in seeming to make sensible bodies; as cloudes, wind,
raine & the like. And thus the diuell is that father who begot Charmes,
and brought them foorth, not powerfull in themselues, but by that
inter-league which hee hath with those who are invassaled vnto him.
[Footnote bb: _De differentia inter Diabolos & homines peccatores
Augustinus in Enchiridio cap. 28. & in suis ad illum cõmentarijs
Lambertus Dan[e,]us._]
[Footnote cc: _Peucerus de generibus Diuinationum & titulo de
incantationibus._]
[Footnote dd: _Frigidus in pratis cantando rumpitur anguis Virg.
ecloga 8._]
Secondly, God doth as straitly prohibit them, and seuerely punish the
practisers thereof, as others offending in any exercise of vnlawfull
arts, _Deut. 18. 10.11_. There shall not be found among you (instructing
the Israelites his people) a charmer, &c. for these are abhomination
vnto the Lord, &c. And this is recorded in the Catalogue of those sinnes
of _Manasses_, by which hee sought to prouoke God vnto anger, _2. Kin.
21. 8._ _2. Chronicles 33. 6_.
Thirdly, words haue no vertue,[ee] but either to signifie and expresse
the conceits of the minde, or to affect the eares of the Auditors, so
that they can worke nothing but in these two respects: first of the
matter which is vttered by them, which vnderstood of the hearers, affect
the mind diuersly, and that especially when there is ioyned with it a
comelinesse of action and pronunciation, as wee we see oftentimes in the
speeches of the Ministers of the Word, and in the pleadings of Orators.
As when _Paul_ reasoned before _F[oe]lix_ and _Drusilla_ his wife, of
Temperance, Righteousnesse, and Iudgement to come, hee trembled, _Acts
24. 25._ [ff]being guilty to himselfe of fraudulent and cruell dealing,
of lasciuiousnesse and a filthy life, and therefore might iustly feare
vengeance for the same.
[Footnote ee: +rhêmata Blastêmata noêmatôn, & phônê+ _Etymologicis
dicitur quasi_ +to phôs tou nou+. _De hac materia eruditissimè
disputat Franciscus Valesius de sacra Philosophia, cap. 3._]
[Footnote ff: _Pr[e,]fectus Iud[e,]æ impositus cuncta malefacta
sibi impune ratus est, &c. Tacitus Annalium lib. 12. & historiæ
lib. 5. per omnem sæuitiam ac libidinem ius regium seruili ingenio
exercuit._]
A like example to this is that in King _Agrippa_, though working vpon a
better subject, _Act. 26. 28_. And if I may conioyne Diuine eloquence
with Humane, it is memorable, that while [gg]_Tully_ pleaded before
_Cæsar_ for _Ligarius_, accused by _Tubero_, to haue beene confederate
with _Pompey_, purposing to put him to death, as an enemy, when the
Orator altered, and in Rhetoricall manner inforced his speech, the other
changed accordingly his countenance, and bewrayed the piercing words to
be so affecting, that the supplications, when he came once to vrge and
mention the battell of _Pharsalia_, (trembling and dismayed) did fall
from his hands, hauing the passions of his minde extraordinarily moued,
and absolued the offender. Or else when by their pleasantnesse, with
delight they slide into the hearts of men, and rauish their affections:
and thus it was with [hh]_Augustine,_ as he acknowledgeth of himselfe,
that being at _Milaine_ where he was baptized by _S. Ambrose_, when he
heard the harmony which was in singing of the Psalmes, the words pierced
his eares, the truth melted his heart, his passions were moued, and
showers of teares with delight fell from his eyes.[ii] But these effects
are wrought onely in such who vnderstand that which is spoken, but
neither of both these properties are to bee found in the Charmes of
Wisards: besides, that they are conceiued and expressed in monstrous and
vnknowne tearmes, not intelligible, and without signification: and
therefore the effects they produce being[kk] supernaturall must proceed
from that secret compact, the least made with the Diuell.
[Footnote gg: +arxamenos legein ho kikerôn huperphuôs ekoinei+
_Plutarchus in Cicerone_.]
[Footnote hh: _Aug. confessionum lib. 9. cap. 6 Quantum fleui in
hymnis & cãtibus eius suauè sonãtibus Ecclesiæ tuæ vocibus
commotus acriter? Voces ill[e,] influebant auribus meis, &
liquebatur veritas tua in cor meum, & ex ea æstuabat affectus
pietatis, & currebant lachrimæ & bene mihi erat cum ijs._]
[Footnote ii: _Vide Aquinatem egregie de hac materia disputant[~e]
Summa contra Gentes, lib. 43. cap. 105. & tuis Commentatorem
Franciscum de Syluestris._]
[Footnote kk: _Caietanus in summula in titulo: Incantatio. Toletus
in summa causuum conscientiæ; sine instructione sacerdotum lib. 4.
cap. 17._]
Fourthly, these charmes are meere mockeries, and grosse abuses, both of
God, and Men his creatures, I will giue you a taste of one or two,
whereby you may iudge of the rest, for they came all out of one shoppe,
and are fashioned in one forge, and haue the same workman or Artificer.
[ll]An old woman crauing helpe for bleare eyes, had deliuered a Billet
of Paper to weare about her necke, in which was written, _The Diuell
pull out thine eyes_, and recouered. Anothere tied a scroule to a sicke
man, full of strange Characters, with which were intermingled a few
names of Diuels, as _Lucifer_, _Sathan_, _Belzebub_, _Oriens_, _Behal_,
_Mammon_, _Beuflar_, _Narthin_, _Oleasar, &c._ and other of this sort;
but what manner of blessing this was, and how likely to be medicinable,
a Christian truely instructed in Gods word knoweth; and the Lord who is
the father of mercies, and God of all comfort, preserue vs from such
blasphemies, which are the Diuels Sacrifices.
[Footnote ll: _Godelmannus in tractatu de magis, Veneficis &c.
lib. 1. cap. 8. nº 25 & 27. vide Simonem Maiolum colloquiorum siue
dierum caniculorum parte 2, colloquio 3._]
Fifthly, the discreeter sort among the Heathen, by that small glimpse of
naturall reason which they had, misliked of these things: [mm]And
therefore _Cato_ among the rest of admonitions to the Bailiffe of his
husbandry, giueth this charge, to aske no aduice of any Southsaier,
Diuiner, Wisard, or Natiuity Calculator. [nn]And _Columella_ vtterly
forbiddeth all acquaintance with Witches, wherby ignorant people are
inforced to expence detestable Arts, and mischieuous deeds.
[oo]_Hippocrates_ doth almost like a Christian discourse of this poynt,
and condemne the whole practise of this Art, as iniurious vnto God, who
onely purgeth sinnes, and is our preseruer; and for these fellowes who
make profession of such wonder-working, brandeth them for Impostors and
deceiuers. I conclude with that remarkeable saying of an ancient
Diuine;[pp] These vanities doe separate and with-draw vs from God,
though they may seeme to haue something in them to allure and delight
vs; yet let no Christian entertaine them, whose hope ought to be setled
in God alone. And if thou be in distresse, or afflicted with sicknesse
of body, and feele no present release or comfort, what then? here is the
tryall of thy patience, haue not recourse to superstitious and vnlawfull
helpers, although they promise thee present remedy; and when they
fore-tell thee of things which doe truely according to the prediction to
fall out, beleeue them not, follow the example of Christ, who rebuked
the Diuell, though he called him (as he was indeed) the Son of God. For
vnder the vaile of truth he shadoweth falshood; euen as if one should
sweeten with honey or sugar the brimme of the Cup wherein he bringeth
poyson: But some will say, they call vpon the name of the Lord of
Sabbaoth. Well, but this title they giue not to God, but to the Diuell:
therefore betake thou thy selfe to God alone, craue health at his hand,
and follow the Apostles direction; _If any bee sicke among you, let him
call for the Elders of the Church, and let him pray_, Iames 5. 14.
[Footnote mm: _Cato de rè rustica, cap. 5._]
[Footnote nn: _Columella lib. 1. cap. 8._]
[Footnote oo: _Libro de morbo sacro (siue illius sit, siue
alterius, nam de authore apud eruditos dubitatio est) statim ab
initio. & quædã huc pertinentiæ habet Theophrastus de plantis lib.
9. cap. 21._]
[Footnote pp: _Procopius Gazeus in Leuiticum._]
_The ninth Proposition, and second Corrolary._
There hath alwayes beene some wanton, or peruerse wits, who only to make
triall of their skill, would take in hand to defend absurd positions,
and commend both such things and persons, which were infamous, and
contemptible as [a]_Phauorinus_ writ the praise of the Quartane Ague,
one of the gout, blindnesse, and deafness, [b]_Lucian_ of a flye,
[c]_Erasmus_ of folly, [d]_Synesius_ of baldnesse, [e]_Glaucus_ in
_Plato_ of iniustice. And among the exercises of the [f]ancient Orators,
wee finde those who strained all their vnderstanding to blaze the honour
of that witlesse and deformed Coward _Thersites_. And this they haue
performed with great Art and eloquence, onely to shew their faculty, but
neuer in good earnest took such a matter in hand. And therefore more
deeply is hee to be censured, who hath made himselfe an aduocate to
plead the cause of [g]Witches, and defend th[~e] as innocent. And
because this is a dangerous example, and doth draw those who are euill
affected to offend, hoping for patronage of their impiety, I adde for
conclusion this last proposition: Wisards, Witches, and the whole rabble
of Sorcerers (no kinde excepted) are iustly liable[h] to extreame
punishment. The arguments alleaged for proofe hereof, are many: I will
make choyce of a few (with reference to such authors in whose writings
more may bee found) and those which are most[i] demonstratiue.
[Footnote a: _Phauorinus apud Agellium. lib. 17. cap. 12._]
[Footnote b: _Luciani encomion musc[e,]._]
[Footnote c: _Erasmus._]
[Footnote d: _Synesius._]
[Footnote e: _Lib. 2 de Republica._]
[Footnote f: _Extat eius laudatio inter exempla exercitationum
Rhetorum ab Henrico Stephano editarum cum Polemonis & Himerij
declamationibus._]
[Footnote g: _Wierus._]
[Footnote h: _Simlerus in 22 Exodi._]
[Footnote i: Of these all the following reasons. _Binfeldius de
confessionibus maleficorum, & in Commentarijs ad titulum legis de
maleficis & mathematicis copiosè. Remigius de D[e,]monologia, lib.
3. cap. vltimo. Peucerus de pr[e,]cipuis Diuinationum generibus.
Erastus de Lamijs. Bodinus Dæmonomanias lib. 4. cap. 5._]
First, God himselfe hath enacted that p[oe]nall statute, _Thou shalt not
suffer a witch to liue. Exod. 22 18._ and nameth here a [k]woman
practising this damnable Art for two reasons: First, they are more
inclinable hereunto then man. Secondly, that though their fault may
seeme, as being the weaker, excuseable, and is in this respect
extenuated by some, yet is not therefore to bee spared, whether of that
sort which they call [l]good, or bad (for so are they distinguished) &
there be some who neuer brought[m] harme vpon any in body, goods, or
minde. The cause of this so sharpe a doome, is their compacting with the
Diuell, openly or secretly, whereby they couenant to vse his helpe, in
fulfilling their desires, and by this meanes make themselues guilty of
horrible impiety: for in this they renounce the Lord, who hath created
them; make no account of his fauour and protection, cut themselues off
from the couenant made with him in baptisme, from the communion of
Saints, the true fellowship and seruice of God; and on the contrary
yeeld themselues by this confederacy, to Sathan, as their God (and
therefore nothing more frequent and vsuall in their mouthes, then my God
will do this and that for me) him they continually feare and honour. And
thus do at the last become professed enemies both to God and Man. You
may adde to this former law, that which is _Leuit. 19. 26._ & _cap. 6_.
_You shall vse no inchantment: the soule that turneth after such as haue
familiar spirits, and are Wisards, to goe a whooring after them, I will
set my face against that soule, and will cut him off from among his
people, &c._ Againe, _Deut. 18. 10_. _There shall not bee found among
you any that vseth Diuination, nor an obseruer of times, or an
inchanter, or a Witch, or a Charmer, or a consulter with familiar
spirits, a Wisard, or Necromancer._ And that God might shew how[n] much
_Manasses_ had prouoked him to wrath, through his transcendent and
outragious sinnes in the Catalogue thereof, his conspiring with Diuels
is mentioned _1. King 21. 8_. And therefore is depriued of his kingdome,
bound in fetters, and carried captiue vnto _Babel_, _2. Chron. 33.
6.11._ and though he repented of these outragious and enormious
transgressions, yet God would not bee appeased for them fiftie yeares
after he was dead, _Ierem. 15. 4._
[Footnote k: _Hironimus Oleaster in locum, & Iunius & Tremelius in
eundem._]
[Footnote l: _Perkins_ of Witch-craft.]
[Footnote m: _Binfeldius in Commentarium ad titulum codicis de
Mathematicis & Maleficis._]
[Footnote n: _Godelmannus de Magis & veneficis, lib. 3. cap. 11.
nº. 14. 15. 16. & seq._]
Secondly, the ciuill lawes in this case are most strict, decreeing them
to bee burned, and their goods confiscate, though they were persons of
quality, and honourable, seated in dignity, and place of authority:[o]
and there is a seuere constitution made by [p]_Charles_ the fift in late
dayes against them, that though they shall not haue done, or be
conuinced to haue hurt any, yet because they attempted a thing
vnlawfull, and abhominable vnto God, are extraordinarily to be punished.
And concerning this particular, S. _Augustin_ discourseth excellently,
worthy to be read, _de ciu. dei. l. 8. c. 19._
[Footnote o: _Anonymus de Mosaicarum & Romanarum legum collatione
titulo. 15._]
[Footnote p: _Constitutiones criminales Caroli 5^i. à Georgio Ramo
edita cap. 44. 109. & 177_ Such are exempted from all benefit of
those pardons which Princes vse to giue to other malefactors.
_Fornerius ad legem 236. in Titulo de verborum significatione,
vide illum nam multa erudite scribit, ad propositum nostrum
pertinentia._]
Thirdly, God willeth those should bee put to death, who by Diabolical
and vnlawfull Arts, do endeuour to helpe or harme others, whether in act
they performe the same, or purpose with intention, conceiuing and
thinking they can do it, with ranke Witches must needs be marshalled;
and therefore iustly subiect to deserued punishment.
Fourthly, all Idolaters are to dye by diuine appointment, _Deu. 17. 5_.
But I thinke no mans forehead is so brasen, that will stand Proctor, and
plead guiltlesse for these sort of people, who deuote themselues wholly
to the Diuell, though neuer so closely, and with great and cautelous
secresie: and no doubt God therefore was reuenged of the Templars, and
their detestable wickednesse practised in darknesse and obscurity, who
all[q] perished, as it were, in a moment for the same; of which at the
full we may be informed in our owne ancient histories.
[Footnote q: _Anno Domini_ 1312. whose order began 1123. _Thomas
Walsingham_ in the life of K. _Edward_ the 2^d, in his English
history, an in his _Hypodigma Neustri[e,]_.]
Fifthly, they doe solicite others to be of their profession (which is
one clause of that contract made betweene them and the Diuell) and
consecrate their childen vnto him: and against this, there is an
especiall caution put in _Deuteronomy 13. 6.9.10._
Sixtly, they deserue death as inhumane and barbarous tyrants, for
lingringly _vt sentiant se mori_, that they may feele how they doe decay
by degrees, seek the vtter ouerthrow of those whom they doe maligne: and
as a further appendix to this, oftentimes by the helpe of their grand
teacher, sowe discord betweene husband and wife, sollicite maydens, yea
enforce both them, and married women to vncleane, and vnlawfull lusts,
and heerein implore the helpe of the diuell, to accomplish their
malicious designes, which trangression is capitall.
Seuenthly, the exercise of this act or vanity is punishable by death,
although it be practised but onely in sport and ieast, which appeare
thus, because God hath seriously forbidden (and vnder no lesse
forfeiture of life it self) to aske counsell of a Soothsayer or
Coniurer; if this then be a crime of such nature, in those, who it may
bee heerein thought not to doe euill, ther is no reason to induce any to
thinke that hee will spare the wilfull, and purposed authors thereof,
and Magitians, who worke onely iuggling trickes, and illusions, and
fore-tell some future things, as yet vnknowne vntill they doe so fall
out, are not freed from the sentence condemnatorie, much more then those
who willingly, and vpon premeditated malice, murther or impaire the life
and good estate of other, deserue to stand paralell with them. And there
can no reson be yielded of this so sharp a censure, but onely because
they haue learned, and accordingly exercise vnlawfull arts, for
whosoeuer endeuoureth to bring that thing to passe, by pretending
naturall meanes, which exceedeth the power of Nature, and is now
thereunto enabled eyther by God, or the ministery of good Angells at his
appoyntment, hee must of necessity haue this faculty communicated by
some combination and inter league with the diuell.
Eightly, the Iudge or ciuil Magistrate is bound by vertue of that
office, and superioritie he sustaineth in the common-wealth, to purge
and free that place, in, and ouer which he hath command, of all
malefactors, which if he doe neglect, then is a double offender, against
the Law both of Iustice and Charity; for hee is obliged by duety to
foresee (so much as in him lyeth) that the publike state should be
secured, which it concerneth to haue offenders punished, otherwise hee
maketh himselfe partner with them in their outrages and offences, and
standeth answerable for those damages sustained by the whole bodie of
the people in generall, or vndergone by any particular of the same, for
sparing of the wicked[r] is hurting the good, and hee that doth not
represse and forbid euill (when it is in his power) doth countenance and
maintaine it.
[Footnote r: _Pythagoras apud Stobæum._]
Much more might be added, and many examples produced, to manifest, how
in all Nations these odious company of witches, and the like haue euer
beene accounted detestable; and for their impious deedes requited with
neuer dying shame, aud vtter confusion, and iustly by law executed; for
among the Romans, Mathematitians,[s] and Magitians by the Decree of the
Senate were expelled out of all Italy: and amongst these _Pituanus_ was
throwne downe from the rock _Tarpeius_, and crushed apeeces. _Martius_
by the Consuls put to death with the sound of a Trumpet without the gate
_Exquilina_: _Publicia_ and _Licinia_ women,[t] and seauenty more
witches hanged. The [u]speedy judgement of the Athenians, witnesse of
their hatred against these kinde of malefactors, is much commended, who
without any other solemnity of proceeding at the onely accusation of a
Maide, without delay put one _Lemnia_ a witch to death: and it is
memorable which _Ammianus[x] Marcellinus_ hath left in record, that one
_Hilarius_, because hee committed his sonne yong, and not of mature
yeares, to be taught and instructed vnto a Coniurer, was adjudged to
die, and escaping from the hands of the executioner, who had negligently
bound him, drawne by force out of the next church of the Christians to
which hee fled as vnto a Sanctuary, and executed.
[Footnote s: _Tacitus annalium li. 2. & consule Lipsium in suis ad
eum cõmentarijs._]
[Footnote t: _Valerius Maximus li. 6. ca 3. Remigius Dæmonolog.
l. 3. c. *_]
[Footnote u: _Demosthenes orat. 1. contra Aristogitonem._]
[Footnote x: _Libr. 16._ not farre from the beginning.]
The end of [y]_Varasolo_, a famous Inchantresse in Hungarie is
dreadfull, who for her sundry witcheries was cast into prison, and there
constrayned through extremity of hunger, to reare off and eate the flesh
of her owne legges and armes, and at the last, impatient of further
delay, there murthered herselfe, and shortned the span of her life.
[Footnote y: _Bonfinius rerum Hungaricarum decadis 2. libr. 2._]
But here I stay my hand, take it from the table, and the rather,
because much hath already beene spoken to this purpose. Wherefore, for
conclusion, I shut vp this whole Treatise with a remarkeable speech of a
noble [z]King; Let the streight rigor of law bee inflicted vpon all,
both practisers and partakers with wisards, by putting any confidence in
them; for it is vngodly for man to be remisse and fauourable vnto those
whom diuine piety, and our duety to God will not suffer vnpunished. For
what folly were it to forsake the Creator and Giuer of life, and to
follow the author of death? this dishonest fact, vnbeseeming, and
vtterly repugnant to the credite and reputation of a Iudge, be farre
from him. Let none countenance that which the Lawes doe condemne, for
all are by the Regall Edicts to bee punished with death, who intermeddle
with such forbidden and vnlawfull Artes.
[Footnote z: _Allaricus apud Cassiodorum li. 9 epist. 18. in qua
edictum illius:_ and _Cornelius Agrippa_, sometime more then well
acquainted with this Art, doth retract his owne books written of
secret philosophy, & in plaine tearms and expresly giues his
iudgement, that all these lewd women (for this title may include
the whole rabble of this blacke Guard) with _Iannes_ and
_Iambres_, and _Simon Magus_, are to be tormented with endlesse
paines in eternall fire. _Cornelius Agrippa De vanitate
Scientiarum ca. 48._]
_FINIS._
* * * * *
* * * *
* * * * *
[Typographic Errors and Anomalies:
"Witchcraft" / "Witch-craft"
The word occurs nine times with a hyphen, four times without, and
three times at line breaks. The three line-break occurrences have
been rendered here with hyphen. Capitalization is similarly varied.
Dæmonomania, lib. 2 cap. *
Irenæus contra hereses. lib. * cap. 9.
Aug de Ciuit. Dei, lib. * cap. 35
Remigius Dæmonolog. // l. 3. c. *
These text citations are either missing or illegible.
_Introduction_
--and voluntarily acknowledged after conference had with me
_text reads_ wit hme
_First Proposition_
Footnote a:
dangerous
_text reads_ dangerons
Footnote n:
...ta phrarmaka
_so in text_
Footnote hh:
Cicero ... de orato primo
_text reads_ de de
_Third Proposition_
Footnote a:
Iaquerius flagelli Hereticorum fascinariorum
_text reads_ fafcinariorum
Footnote e:
Ioh. Nider in præceptorio, præcepto 1. cap. 11.
_text reads_ ...præcepto 1. ca. p11.
Footnote f:
Weirus de præstigijs dæmonum
_so in original: elsewhere spelled_ Wierus
--that it not onely sufficed the thirst of his distressed Souldiers
_text reads_ dstiressed
--and altogether / incredible, as of _Ericus_
_text reads_ incredible (as of _with no close parenthesis_
--would seeme to be meere fictions
_text reads_ fictious
--But through the cooperation of the Diuell
_text reads_ thorugh
Footnote aa:
Iaquerius in flagello hereticorum fascinariorum
_text reads_ fafcinariorum
_Fourth Proposition_
--both _de esse_, and _de posse_, that there may be
_text reads_ that that
Footnote g:
Godelmannus de magia ... lib. 1. cap. 2. xº.8.9.10 &c.
_number illegible_
_Fifth Proposition_
Footnote e:
Multa exempl[e,] habet Bodinus
_so in original_
_Sixt(h) Proposition_
--the continuance, and the effect
_text reads_ coutinuance
Footnote g:
Ceolcenus
_so in original: misreading of handwritten "Cedrenus"?_
_Seventh Proposition_
--who commaunded that _Epicharis_
_text reads_ commannded
_spellings "command" and "commaund" are equally common in text_
Footnote a:
In Perkei ababboth.
_so in original_
--such things as be not fitting and conuenient
_text reads_ couenient
--vnto the Philistines
_catchword on previous page has "-stims"_
--Hitherto in some Propositions I haue set downe
_text reads_ Popositions
_Narrative of Mary Smith_
--being sent for to conferre with some learned and reuerend Diuines
_text reads_ Diuiues
--warrant a* foule sinne among Christians
_illegible letter: possibly "as foule sinne"
_Eight(h) Proposition_
--he had direction for the fit time and oportunity
_text reads_ opoortunity
_word occurs only once elsewhere; it is spelled "oportunity"_
Footnote aa:
Aquinas in summa secundæ quest. 96. articulo 4.
_text reads_ secundæ secundæ
--but either to signifie and expresse the conceits of the minde
_text reads_ bnt either
--As when _Paul_ reasoned before _F[oe]lix_ and _Drusilla_ his wife
_so in original: normal form of the name and word is "felix"_
Footnote hh:
Aug. confessionum
_text reads_ confessinum
_Ninth Proposition_
--then my God will do this and that for me
_text reads_ this aud that
[o], [p]
_footnote locations are conjectural: references missing from
text_]
[Problems in Text Citation and Greek Transcription:
_The html version of this text addresses these problems in greater
detail, and includes screen images of the more illegible passages._
_Preface_
Footnote d:
inuentas esse has artes +pros ap..ên eleeinôn anthrôpôn tôn rhadiôs
hupokleptomenôn eis tauta hupo tou diabolou.+ affirmat Cedrenus in
historiæ compendio.
_Reading unclear: +eleeinôn+ may be +helesin ôn+. The original
text was unavailable to me._
_First Proposition_
Footnote f:
eam aut[~e] +pentekên+ vocat Balsamon
_Correct form is +penthektên+_
Footnote t:
+kathaper empsuchou sômatos tôn spheôn exairetheisôn akreionas to
holon: houtôs ex historias ean arês tên alêtheian, to kataloipomenon
autês, anateles gignetai diêgêma+
_A more recent text (the 1893 Teubner) has +tôn opseôn
exairetheisôn achreioutai+ in place of +tôn spheôn exairetheisôn
akreionas+ and +anôpheles+ in place of +anateles+_
Footnote u:
+Kaionos idiotês eutheia+
_Reading unclear: +Kaiones+ may be meant for a contraction of
+kai aiones+. The original text was unavailable to me._
_Third Proposition_
Footnote m:
hippomenes fætæ semina legit equæ.
_A more recent text (the 1898 Teubner) has "hippomanes fetæ
semina legit equæ."_
Footnote u:
Nubilaque iudico...
_Modern texts such as the 1907 Teubner give VII. 202 as
"Nubilaque indico..." The word "iudico" does not fit the metre,
and may be typographic error._
+ouranothen katagontes...+
_The wording was reconstructed with the aid of the Loeb text,
which had no significant incompatible points_
_Fourth Proposition_
Footnote f:
...enormiter instigante si eius ob*quijs & arti magica obligauit...
_Reading unclear: may be abbreviation for 'obsequiis' or
'obloquiis'. The text could not be identified._
_Fifth Proposition_
Footnote i:
Hesiodus +ergôn kai hêmerôn+ lib. 1. D[e,]monas ait esse
+aera essamenous+.
_The text cited, Hesiod's _Works and Days_, is not divided into
books. The words occur in l. 125, bracketed in the Loeb edition._
Footnote s:
Sophocles in Trachinijs vocat +drun poluglôsson+, quia ut eius
Scholiastes interpretatur...
_The words occur in l. 1168. The scholia were unavailable to me._
_Eighth Proposition_
Footnote t:
Stromateon libr. 1. gestauit +duo daktôlious gegoêteumenous ouk
apothanô de homôs dolophonêtheis kai toi prosêmênantos tou psophou.+
_Reading unclear. The text (Clement of Alexandria, _Stromata_
bk. 1) was unavailable to me._
Footnote u:
Odissea 19. vulnus Vlyssis +Autolukou philoi paides dêsan
epistamenôs epaoidê de haima kelainon echethon.+
_The passage occurs at 19.455-458. The words are differently
arranged but are essentially the same._
Footnote gg:
+arxamenos legein ho kikerôn huperphuôs ekoinei+
_Plutarchus in Cicerone_
_A more recent text (the 191 Loeb) has +huperphuôs ekinei+.
The last word is largely illegible; +ekoinei+ is the best
guess._ ]
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